our rafters of fir Some conceive that the Spouse doth hereby give her Beloved to understand that their house though some meane Country-cottage yet because of his presence with her therein was to her all one as if it were some stately cedar palace However spiritually by their house here is meant either heaven our house which is from heaven as the Apostle calls it 2 Cor. 5.2 where Christ and his Bride the Church must one day dwell together for ever or else the Catholique Church of God on earth which is called the house of God 1 Tim. 3.15 wherein Christ and the faithfull doe sweetly dwell and converse together And because cedar is a very precious and strong wood not subject to rot or to be worme-eaten and so of a very permanent nature and withall of a sweet smell as the firre also is therefore in saying The beames of our house are cedar and our rafters of fir Or as it is in the margin of our Bibles our galleries of fir which were walking places for pleasure round about on the tops of their houses if we take it as spoken in reference to our house in heaven then the Spouse must needs intend thereby that her Beloved hath there provided for her habitation with him a house transcendently glorious and pleasant and that shall never decay nor wax old A house as the Apostle calls it 2 Cor. 5.1 not made with hands eternall in the heavens but if we understand it of the Church the house of the living God here on earth then it may signifie first the glorious excellency strength and stability of the Church in generall against which the gates of hell shall never prevaile Mat. 16.8 and that she is alwayes most precious in Gods sight or 2. that the particular Congregations of the Saints should through their communion with Christ be adorned with sweet graces or men of holy sweet and gracious spirits some of them being for their strength of grace as pillars in the Church or beames that by their preaching of the Gospel and other eminent good services in their places doe help much to the staying and upholding of the Churches of Christ and others as rafters though of lesse use yet very usefull and conspicuous in their places as likewise that they should be firme and during and because of the Ordinances therein enjoyed and their Christian fellowship therein like galleries of sweet wood pleasing and delightfull both to God and to his people Or 3. that the graces of Gods people are firme and solid and incorruptible by meanes whereof they are sure to persevere and to continue constant in the faith unto the end or 4. that the Scriptures the writings of the Prophets and Apostles and the holy truths contained therein whereon the faith of Gods people doth rest are the strength of the Church and not rotten worme-eaten traditions and so shall be as long as the Church it selfe shall be upon earth CHAP. II. Vers 1. I Am the rose of Sharon and the lilie of the valleys We reade of a City or Towne in the Land of Gilead that was called Sharon 1 Chron. 5.16 and it seemes that from this Towne all the Country about between Mount Tabor and the Sea of Galile from Cesarea to Joppa was also so called It was doubtlesse a rich champaigne Country famous for its fat and flourishing pastures and therefore we find that king Davids herds were fed there 1 Chro. 27.29 and Sharon is frequently mentioned amongst the most fruitfull places in the land of Canaan as Isa 39.9 where to set forth the grievous desolation that should be brought upon the most flourishing parts of that Land it is said Sharon is like a wildernesse and Bashan and Carmel shake off their fruits and Isa 35.1 2. where the joyfull flourishing of Christs kingdome is set forth by the flourishing of Sharon and Carmel The desart shall rejoyce and blossome as the rose the glory of Lebanon shall be given unto it the excellency of Carmel and Sharon yea in this last place there may seeme to be some hint given that Sharon was particularly famous for the best rose However by the rose of Sharon is meant the most goodly and beautifull rose And so likewise by the lilie of the valleys is meant not that which is abusively so called by Herbalists but the most beautifull and goodly lilie because valleys by reason of the wetnesse and fatnesse of the soile are wont to yield the fairest and most fragrant lilies yea it may be particularly meant of those valleys mentioned together with Sharon 1 Chron 27.29 where Davids herds were fed as they were in Sharon But now by whom these words are spoken whether by the Bridegroome or the Bride is somewhat questionable because the words are applicable to Christ and the Church too They that take them to be the words of the Spouse conceive that the drift of them is to set forth not only the spirituall beauty of the Church for which see the Notes chap. 1.5 8. Psal 45.13 and how sweet and delightfull the graces of the faithfull are both to Christ and others endued with the Spirit of Christ see the Notes Chap. 1.12 13. but also especially the continuall danger the Church is in by reason of the many enemies that are still ready to oppresse her being herein like a rose not inclosed and fenced in a garden but growing in an open field exposed to be cropt by every hand or troden down by every beast that comes neare it But because it seemes more proper that Christ should thus set forth his own excellencies thereby the more to allure his Spouse to him according to those expressions which he used in his ministry whilst he was upon the earth I am the light of the world Joh. 8.12 and I am the Way and the Truth and the Light Joh. 14.6 then that the Church should thus commend her selfe I rather take these words to be the words of Christ to his Spouse the Church wherein taking occasion from what his Spouse had said of him in the latter end of the foregoing Chapter ver 16. Behold thou art faire my beloved yea pleasant he now replyes thereto I am the rose of Sharon and the lilie of the valleys As if he had said It is not without cause that thou doest so highly esteeme of me seeing my grace to poore sinners that haye by the eye of faith beheld the beauty of it and have experimentally felt the sweetnesse of it is above the choicest of all worldly contentments The rose is accounted the Queene of flowers farre excelling all others in beauty and sweetnesse and we know what Christ saith of the beauty of the lilies Mat. 6.29 to wit that even Solomon in all his glory was not arayed like one of these So that by tearming himselfe the rose of Sharon and the lilie of the valleys is implyed 1. his surpassing spirituall beauty for which see the Note Psal 45.2 whence it is that he is
of Baptisme which is the outward seale of our Regeneration of the laver whereof it may well be said that it wanteth no liquor because from thence plenty of instruction and comfort may be fetched for poore Christians upon all occasions Thy belly is like an heap of wheat c. That is say some a stack of wheat-sheaves or rather a heap of wheat-corne that is round and rising broad beneath and narrow above And hereby is signified either 1. the Churches fruitfulnesse in regard of the multitude of children which she continually brings forth unto God in regard whereof as she may be well compared to a woman big with child Revel 12.2 whose belly may be well said to be as a heap of wheat so her numberlesse issue may also be said to be as a heap of wheat in the floore of the Church which keep close together being united together by one and the same faith and the bond of charity and love one to another And 2. The abundant provision wherewith the Church is stored for the feeding of all that belong to her charge And hence it is that some have applyed this particularly to the Lords Supper as they did that before of the Spouses navel to the Sacrament of Baptisme because this Ordinance is appointed for the strengthening of the faith of true believers As for that last clause set about with lilies some think that there is an allusion therein to the custome of making hedges about their stacks of wheat and that the intention of these words is to shew that Christians are as a heap of wheat fenced about not with briars and thornes but with lilies that is by their innocency and blamelesse conversation But I rather think that in this expression there is an allusion to a custome of adorning their heapes of new wheate in the joyfull time of harvest with flowers and garlands and that accordingly the drift of this clause is to shew either 1. That Christians are gloriously adorned with the gifts and graces of Gods Spirit or 2ly That the food of the Church is sweet and pleasant and the meanes of much spirituall joy to Gods people Because the belly is the seat of the bowels therefore some understand that which is said here of the Churches bowels of compassion and sweet tender affections which she sheweth to others in seeking their spirituall good But the former Exposition is justly preferred Vers 3. Thy two breasts are like two young Roes c. See the Note Chap. 4.5 Vers 4. Thy neck is as a tower of Ivory Some understand hereby Solomons throne of Ivory 1 Reg. 10.18 being the rather induced to think so by comparing this place with that in Neh. 8.4 where the pulpit of wood whereon the Levites expounded the Law unto the people is in the Hebrew tearmed a tower of wood But 1. Because we reade in the Scripture of Ivory houses 1 King 22.39 Amos 3.15 and of Ivory palaces Psal 45.8 And 2. Because in the following branches of this verse the comparisons that are used are taken from places that were famously known in those times I see not why it may not be very probably thought that it was some particular tower of Ivory that is here intended The Bridegroom had before compared the neck of his Spouse to the tower of David Chap. 4.4 for which see the Note there But here now to a tower of Ivory and that to shew how exceeding pure and white and smooth and bright it was And accordingly hereby is noted either the purity and glorious beauty of those graces which were before intended by the Spouses neck as faith c. or else of the persons intended thereby namely the Ministers and Governours of the Church See the Note Chap. 4.4 how pure and precious their doctrine should be and how holy and blamelesse they should be in their conversation Thine eyes like the fish-pools in Heshbon by the gate of Bathrabbim Heshbon was a goodly City in the Country of the Reubenites Numb 32.37 that was formerly the royal City of Sihon King of the Amorites Numb 21.26 and here it seems there were very goodly fish-pools that were a great ornament to this City and for the plenty and pure clearnesse of the waters and for their curious and artificial making were very famous throughout the Land of Israel and they were as is noted here by the gate of Bathrabbim which is by interpretation the gate of many so called it seems either because it was the place of Judicature or the Market place and so multitudes of people resorted thither or rather because such multitudes of people were still going in and out at this gate fetching water from these fish-pools Now to these fish-pools by the gate of Bathrabbim the Bridegroom compares his Spouses eyes as before to doves eyes Chap. 1.15 4.1 to shew how clear and bright and lovely her eyes were And if by the Churches eyes according to what is before noted in those forecited places we understand the faith and knowledge of Christians this signifieth how rich and plentifull their knowledge is how quick-sighted they are to see the truth and to look into their own and other mens actions Or if hereby we understand those that are Teachers in the Church then hereby is signified how usefull and gracefull they are to the Church they are abundantly replenished with wisdom that so the people may flock to them for instruction and counsell as men do to such pools to draw water and by them may receive clear and full satisfaction and be abundantly replenished with saving knowledge as with the waters of life Some adde that the Churches eyes are compared to these pools of Heshbon with respect to her frequent powring forth of abundant tears both for her own sinnes and the sins of others See Jer. 9.1 31.9 Zech. 12.10 And others say that the Scriptures are the Spouses eyes that are here compared to the fish-pools of Heshbon by the gate of Bathrabbim because every man may freely go to them to draw from thence of the water of life and may therein as in a glasse Jam. 1.23 discover the spots in his spirituall face and so wash them off But I take the first applications of the similitude to be farre most genuine and agreeable to the intention of the Holy Ghost Thy nose is as the tower of Lebanon which looketh toward Damascus Though there might be a tower in that house which Solomon built in or nigh unto Jerusalem which was called the house of the forrest of Lebanon 1 King 7.2 for which see the Note there yet because Lebanon was a mountain in the utmost North-border of the Land of Israel and Damascus lay North-ward from Lebanon I doubt not but that there was a tower also built by Solomon in that mountain See the Note 1 King 9.19 and that it was purposely built that it might be a watch-tower and Frontier Garrison to secure the Land against the incursions of the Syrians
and it may be that to imply this the word soul is here expressed His soul shall dwell at ease Some I know restrain this to the rest of heaven But the first Exposition is every way the best Vers 14. The secret of the Lord is with them that fear him c. This may be meant of the secret of Gods Providence and of the secret counsell of his spirit see the Note Job 29.4 But yet most commonly and upon best grounds it is understood of Gods revealing unto such men his will concerning mans salvation expressed in his word as is more clearly set forth in the following clause and he will shew them his Covenant and that this is called the secret of the Lord because it contains many things which are not to be known by naturall reason but only by the enlightening of Gods spirit as concerning the remission of sins the sanctifying of our nature and life eternall with other secrets of heaven which God only imparts to his friends as Christ saith Joh. 15.15 Vers 15. Mine eyes are ever towards the Lord c. This must be taken in the same sense as when before he said that he lifted up his heart unto the Lord see the Note vers 1. and Psal 5.3 and then the following clause for he shall pluck my feet out of the net may be meant of all the streights he was in and more especially of the plots whereby his enemies sought to ensnare him Vers 17. The troubles of my heart are enlarged To wit both for my sins and the miseries I endure Vers 20. Let me not be ashamed See the Note before vers 2. Vers 21. Let integrity and uprightnesse preserve me That is Preserve me because of mine integrity and uprightnesse as I have no way injured others even those that are now mine enemies so let not others hurt and injure me Yet withall he might also in these words desire of God that he might be still kept upright for his security that nothing his enemies did might drive him to seek revenge or any other way to doe that which was evil in his sight Some I know limit the words to the integrity of his faith and so make them a request that God would preserve him because he did sincerely rest upon God alone but we had better understand them of his integrity in regard of his enemies Vers 22. Redeem Israel O God out of all his troubles The rather did David adde this because God by anointing him king had committed his people to his care and it most grieved him that they the godly especially were involved in his troubles PSALM XXVI Vers 1. JVdge me O Lord for I have walked in mine integrity c. That is in that integrity wherewith I carried my self from the beginning both towards Saul and the rest of mine enemies as I was guiltlesse at first so I have still continued though never so much provoked by them See also the Notes Deut. 32.36 Psal 7.8 and 17.2 and 4.1 and 2 Sam. 22.21 I have trusted also in the Lord therefore I shall not slide that is I shall not fall from mine integrity and from mine endeavour to doe only that which is just in thine eyes or from my stedfast hope that thou wilt defend me and my just cause Vers 2. Examine me O Lord and prove me try my reins and my heart As if he had said I appeal to thee take exact notice whether I be not inwardly such as I professe my self to be See the Note upon a like expression Job 31.6 And for the word reins see the Notes Psal 7.9 and 16.7 Vers 3. For thy loving kindness is before mine eyes c. In two severall respects David might set Gods goodness before his eyes by meditating frequently seriously thereon namely 1. that he might be render'd thereby the more carefull to obey God in all things and the more fearfull to offend him even because he is so good and gracious according to that Hos 3.5 they shall fear the Lord and his goodnesse in the later daies and 2. that being hereby confirmed in his faith that God would be good to him as he useth to be to all his especially to the afflicted and oppressed and that he would help and protect him this might keep him from recompencing evil for evil and taking any unlawfull course to help himself And in both these respects therefore David might here alledge his continuall setting of Gods goodnesse before his eyes both as a proof of his integrity and that he was far from those sinfull practises which his enemies charged him with and to shew with what confidence he might therefore well appeal to God to be judged by him And accordingly we must also understand the following clause and I have walked in thy truth to wit either that he had lived according to the direction of Gods word which is truth Joh. 17.17 or else that he had continually walked in the confidence of Gods faithfulnesse and lived by faith in his promises continually meditating on the promises which God had made both to the righteous in generall and to him in particular concerning the kingdome and so waiting upon God in the way of righteousnesse whom he knew to be a God of truth to make good his promises and not seeking by any unlawfull courses to help himself I know there are some that understand both clauses of imitating Gods goodnesse and truth thy loving kindnesse is before mine eyes to wit as a pattern which I desire to imitate and I have walked in thy truth that is I have endeavoured to imitate thy truth and faithfulnesse and others understand it of the goodnesse and truth which God requires in his people For thy loving kindnesse is before mine eyes c. that is the loving kindnesse which thou requirest I have endeavoured to practice and to walk in the truth which thou hast prescribed But the former Exposition is clearly the best Vers 4. I have not sat with vain persons c. Some by vain persons understand lying false deceitfull men and so hold that the next clause doth explain this neither will I goe in with dissemblers others such as are not what they pretend themselves to be as magistrates and counsellors of State that pretend to be for the publick good but do indeed mind no such thing being as clouds without rain and fountains without water But doubtlesse David meant it more generally of all wicked men who are called vain persons because they were void of all true piety and gave themselves wholly to vanity that is to seek after earthly things which are vain and transitory and to follow sinfull courses which would never yield them any solid comfort or benefit Rom. 6.21 What fruit had ye then in those things whereof ye are now ashamed see also the Notes Judg. 9.4 and Job 11.11 However this is here added as a farther proof of his integrity the intention of these words being to signifie either that
assistance and therefore observable it is that Solomon saith not that the preparations of the heart are from man but in man and from the Lord. Yea if we should conceive that in the first clause the word are was to be understood as some translate it The preparations of the heart are in man but the answer of the tongue is from the Lord the meaning can be no more but this that when men have meditated in their hearts both what they will speak how and in what order they will speak it and so there are in their minds whole armies as it were of thoughts marshalled in order as in battel-array which the Hebrew word that we translate preparations or disposings doth clearly signify yet shall they for all this be no farther able to expresse themselves then as God shall enable them give them utterance nor shall they alwaies speak what they purposed but what God shall cause them to speak a multitude of thoughts they may have in their minds but without God they shall not be able to utter a word Vers 2. All the waies of a man are clean in his own eyes c. See the Note chap. 14.12 but the Lord weigheth the spirits that is he doth exactly know observe the souls hearts of men what their intentions the affections and dispositions of their minds are whether their hearts be purged by faith or no whether they be pure and sincere or profane and hypocriticall and so he discovers how vainly they deceive themselves and so condemns that which to them seems right Vers 3. Commit thy works unto the Lord c. To wit by taking direction from his word aiming in all things at his glory but see the Notes Psal 37.5 and 55.22 and thy thoughts shall be established that is thou shalt enjoy a sweet settlement tranquillity in thy thoughts and spirit or thy purposes desires shall be accomplished thy heart being confirmed with chearfulnesse to proceed on in those waies which shall be most effectuall for the accomplishment of them Vers 4. The Lord hath made all things for himself c. That is for his own glory and there are some that under these words comprehend not only Gods work of Creation but also the works of his continuall Providence to wit that he doeth all things for his own glory yea even the wicked for the day of evil that is say some Expositours that he might use them as his instruments for the punishment of others or rather that he might glorify himself by the manifestation of his justice in their deserved destruction The wicked both angels men were not created wicked by God but were made so by themselves yet God foreseeing what they would be made them that his glory might be advanced by their ruine whilest they continually doe what they can to dishonour him and to oppose his glory Vers 5. Every one that is proud in heart c. Not every one that hath pride in his heart but every one in whose heart pride rules reigns yea though he shew it not outwardly as many do is an abomination to the Lord to wit though outwardly he lives in never so gallant a condition and so God seems to give him all things according to his own hearts desire though hand joyn in hand he shall not be unpunished see the Note chap. 11.21 Vers 6. By mercy and truth iniquity is purged c. First Most of our best Expositours understand this of Gods mercy truth to wit that by Gods free grace in Christ and by his faithfull performance of the promises that he hath made to his people in him namely when they doe what he hath required of them in those his promises all the sins they have committed are perfectly expiated pardoned And indeed these words mercy truth are frequently thus taken in the Scripture as before chap. 14.22 2 Sam. 15.20 and in divers other places Again 2. many others understand it of mercy and truth in the people of God meaning by mercy and truth true mercifulnesse or mercifulnesse all justice and truth in mens dealing or mercy the profession and belief of Gods saving truth and that hereby iniquity is said to be purged not because these are the meritorious cause of purging men from their sins but either 1. because these are tokens and evidences of those whose sins are pardoned or 2. because these things do many times procure from God a remitting of temporall punishments as Ahabs humiliation did for him 1 Kings 21.19 3. because mercy and truth that is true faith working by love charity are the means of giving us an interest in that bloud of the Mediatour whereby our sins are purged So that the drift of these words they say is to shew that in all the sacrifices which were in those times offered for the purging away of sins God did not so much regard the pomp of their sacrifices and outward ceremoniall worship whereon the most of men did wholly rely as the spirituall graces of mercy and truth in those that offered them Both these Expositions I conceive are safe though the first seems to me the clearest And then accordingly for the second clause and by the fear of the Lord men depart from evil that is they avoid it or abandon it for the time to come the drift of that must be to shew either that when God of his mercy and truth doth acquit men from their sins it is upon condition that they return not to those sins again but that thenceforth they should fear God and serve him in holinesse and righteousnesse all the daies of their lives or else that as mercy and truth do clear us from sins already committed so the fear of the Lord preserveth us from sin for the time to come Vers 7. When a mans waies please the Lord he maketh his very enemies to be at peace with him To wit by over ruling their hearts so that though they hate him yet they shall not seek to hurt him or by inclining their hearts to love him and to doe him good or else by bringing things on either side to that passe that his enemies shall be in policy glad to seek to be at peace with him So that if by endeavouring to do that which may please God we provoke men to displeasure against us it matters not God can easily help this Vers 8. Better is little with righteousnesse c. To wit when the man that enjoyeth it is righteous and his little estate hath been gotten righteously then great revenues without right see the Notes chap. 15.16 and Psal 37.16 Vers 9. A mans heart deviseth his way c. That is whether he will goe or what he will doe but the Lord directeth his steps that is he connot take a step without Gods assistance he shall neither do nor effect any thing but according to the will and providence of God But see the Note above vers
looking demurely in a way of seeming holinesse as if he were silently praying to God or had his thoughts taken up with some serious high and heavenly meditations when indeed there was no such thing others his closing of his eyes against the truth of those things which they had delivered others of his fleering and looking with a flouting and and scornfull eye as David also describes the scornfull behaviour of his enemies Psal 35.19 Let not them that are mine enemies wrongfully rejoyce over me neither let them wink with the eye that hate me without a cause and last of all others understand it thus and what doe thine eyes wink at that is what dost thou look at or what dost thou aime at alluding to those that shooting at a mark are wont to wink with their eyes that thou art thus overborn by thy passions and carried out of the way which exposition of all the rest I like the best because of the following words that have dependance upon these Vers 13. That thou turnest thy spirit against God and lettest such words goe out of thy mouth That is that when God afflicts thee thou shouldest thus with an imbittered spirit turn again upon him and contend with him and so shouldest suffer such proud desperate speeches to proceed out of thy mouth justifying thy self and blaming God for laying his hand so heavily upon thee Vers 14. What is man that he should be clean c. As if he had said It cannot be that poor wretched man coming out of the loines of sinfull parents can be righteous and pure and clean from sin See the Note chap. 14.4 Vers 15. He putteth no trust in his saints yea the heavens are not clean in his sight That is the Angels the holy inhabitants of heaven for Expositours do generally understand both branches of this verse of the Angels and so make this place fully parallel with that chap. 4.18 concerning which see the Notes and say that Eliphaz presseth this argument again upon Iob as being confident that hitherto in all that he had spoken he had given no satisfactory answer thereto And indeed that by the Saints of God in the first clause the holy Angels are meant is the more evident because they are elsewhere called Gods Saints Deut. 32.2 The Lord came from Sinai and he came with ten thousands of Saints of which see the Note there and because the Saints here spoken of are opposed to man born of a woman in the foregoing verse and therefore cannot be meant of holy men But for the second clause yea the heavens are not clean in his sight it is more questionable whether that may not be meant both of the Angels inhabiting the heavens and of the heavens themselves in that though the heavens be of a bright and clear and pure substance free from that earthliness and dregs that is in all sublunary bodies yet they are unclean and impure in comparison of that perfect purity that is in God and indeed it seems the more probable that it is so because the like expression Bildad useth afterward concerning the stars chap. 25.5 yea the stars saith he are not pure in his sight Vers 16. How much more abominable and filthy is man which drinketh iniquity like water This expression which Eliphaz here useth implyes severall particulars concerning mans naturall inclination to sin as 1. That men are prone to sin as naturally familiarly and readily as they are to eat when they are hungry or to drink when they are thirsty 2. That they are as greedy to sin as a thirsty man is to pour down water yea to exceed therein and 3. That it is as pleasing and delightfull to men to sin as it is to a thirsty man to drink a draught of water to which purpose the like expressions are used in other places as chap. 34.7 What man is like Iob who drinketh up scorning like water and Prov. 4.17 they eat the bread of wickednesse and drink the wine of violence Vers 17. Hear me and that which I have seen I will declare c. That is that which I have found true by experience to which he adds in the next verse that as he had observed this himself so he had heard it also from many wise men that had likewise received it by tradition from their fathers that which I have seen I will declare which saith he vers 18. wise men have told from their fathers and have not hid it Vers 19. Vnto whom alone the earth was given and no stranger passed among them To make it evident that those wise men or their fathers mentioned in the foregoing verse from whom by tradition they had received that truth which Eliphaz was now to deliver were witnesses worthy of all credit and esteem they are said here to have been such unto whom alone the earth was given and no stranger passed among them whereby may be meant either that they were the first heads of the world to wit in the dayes immediately after Noah concerning whom it might well be said that the earth was given unto them alone and that no stranger passed among them because they had indeed the whole earth divided amongst themselves alone and so there was no stranger amongst them that is none but such as were well known one to another the people of the world being then but very few so that there was no need why they should invade or molest one another or no stranger of a different religion by whom they might be corrupted with errours Or else the meaning may be that they were men so famous and highly esteemed both of God and man for their wisedome justice courage and all other heroicall vertues that unto them alone the earth was given that is the dominion of the severall lands where they lived was by the voluntary consent of the people and the all-ruling providence of God given unto them and no stranger passed amongst them that is they so ordered themselves in their government and God was pleased also so to blesse their discreet just and holy endeavours that no forreign enemy did break in upon them or molest and trouble them but the people lived under their government in peace and safety Both these expositions are very agreeable to the drift of Eliphaz in this place but if we understand them according to the last exposition besides their principall drift which is to shew how unquestionable the Testimony of those men was whom he had mentioned in the former verse as assertours of the truth he was now to deliver they do also covertly imply the falsehood of that which Iob had maintained to wit in that he affirmes them to have been wise men and good governours unto whom alone the earth was given which is in direct terms contrary to what Iob had said chap. 9.24 the earth is given into the hand of the wicked Vers 20. The wicked man travelleth with pain all his daies c. That is he is continually
towards God which was the root both of that profession of godlinesse which he had hitherto made and of that confidence wherewith he had now pleaded his cause before God or else his faith whereby he was rooted in God and which was the root from whence had sprung the purity of his conscience the holinesse and uprightnesse of his life and conversation and those words of truth which he had uttered hitherto in the defence of himself and so they conceive Iobs plea in these words to be this that seeing the profession which he had made of his innocency was not a counterfeit vain ungrounded flourish but was the fruit of that sincerity and faith unfeigned that was rooted in his heart it was an act of most grosse injustice and arrogance in them so to persecute to censure and revile him as they did And last of all many hold that it was his faith in Christ his Redeemer and his hope of seeing God face to face at the Resurrection of the dead whereof he had in the foregoing words made such a glorious profession which here he tearms the root of the matter that was found in him and so they make the drift of these words to be this that in all reason it was fit they should blame themselves for persecuting him as they had done even because of this profession he had made of his faith seeing this faith in the Redeemer is the root of all true religion and piety and the very ground work and foundation of salvation neither can there be any danger of condemnation for him that hath this faith rooted in his heart Vers 29. Be ye afraid of the sword c. As if he should have said If not out of pity to me yet at least for fear of the sword of Gods vengeance upon your selves give over your bitter calumnies and cruell dealing with me Because you are at ease and free from all afflictions you make nothing of passing most uncharitable censures upon me and threaten me continually with the vengeance of God but take heed you had best look to yourselves since there is doubtlesse a sword of divine vengeance which for your unjust and cruell dealing with me that am in so sad a condition may soon make you as miserable as I am As for the words that follow for wrath bringeth the punishments of the sword though some understand this of God to wit that when God is provoked to wrath by such iniquities as these wherewith he had charged his friends it brings the sword of his just vengeance upon me yet I rather think Iob meant it of the wrath of his friends against him to wit that such wrath and fury as that wherewith they had broken out against him doth usually bring the wrath of God upon men that ye may know saith he there is a judgement the meaning whereof is either that when the sword of Gods vengeance should fall upon them then they should by experience find that there is a just God that judgeth the earth that doth order and govern all things wisely and justly here in this world a God that would judge those that did so unjustly judge others and that would severely punish those that did so unmercifully adde affliction to the afflicted To which some adde also that by that present judgement upon themselves they might know there would be hereafter a day of generall judgement when God would judge the world in righteousnesse and so the sin of those that do here judge their brethren unrighteously should be both discovered and punished Or else that Iob gave them this warning that knowing now which men are apt to forget that there is a God that will thus judge the actions of men they might take heed of provoking him to wrath that so they might not come to know it experimentally hereafter CHAP. XX. Vers 2. THen answered Zophar c. This is the second and indeed the last reply of Zophar who now as before took his turn in the third place for though Eliphaz and Bildad did afterward reply again the third time upon Iob yet Zophar after this spake no more And observable it is that notwithstanding Iob had in the foregoing chapter made such a sad relation of the wofull condition wherein at present he was chap. 19.6 c. and had so earnestly besought his friends that they would take pity of him vers 21. and had made such a full and glorious confession of his faith vers 25 26 27. and had threatned them with the sword of divine vengeance if they proceeded on still with such fury against him as they had done yet all this moved not Zophar but that he again fell upon Iob with as much violence as ever Vers 2. Therefore do my thoughts cause me to answer and for this I make hast It seems Zophar did here interrupt Iob before he had made an end of speaking and so in these words he gives a reason why he could no longer keep silence Therefore do my thoughts cause me to answer and for this I make hast as if he should have said Whereas I resolved to have replyed no more or whereas I was desirous to let you goe on without interrupting you till you had made an end of your own accord as I know civility requires I should doe truly that which you have spoken hath stirred up those thoughts in me that do even compell me to speak doe what I can I am not able still to bear what I hear nor to forbear uttering what I have thought to say being as one in travell I must not stay any longer but must however it be taken break in upon you And so this word therefore may be either referred 1. In generall to all that Iob had answered in the foregoing chapter either by way of justifying himself and professing his hope of beholding to his joy his Redeemer when his dead body should be raised from the grave or by way of blaming his friends for their unfriendly and unmercifull dealing with him as if he had said Finding how erroneous thou still art in this great point of Gods dealing with man therefore I could not forbear but I must again answer thee Or 2. More particularly to those severe censures which he had passed upon them for their dealing so harshly with him which may seem the more probable because in the following verse he seems to make these censures which he tearms reproaches the ground of this his Reply I have heard saith he the check of my reproach and therefore the spirit of my understanding causeth me to answer Or else 3. It may be referred yet more particularly as many hold to the very last words that Iob had spoken chap. 19.29 There Iob had warned his friends to take heed least the sword of divine vengeance did not fall upon them for their fury and wrath against such a distressed afflicted man as he was for saith he wrath bringeth the punishments of the sword that ye may
doth again indeed reply upon Iob in a way of scorn with the very same words which Iob before had used chap. 21.18 concerning which see the Note there to wit either as upbraiding him for saying that the counsell of the wicked was farre from him when his thoughts of God were the same with theirs namely that God minded not what was done here in this world which Eliphaz charged him with because he held that God prospered the wicked and afflicted the righteous and withall he was now a sharer with them in their plagues or else to intimate that he had better cause to say that the counsell of the wicked was farre from him then Iob had he might say it cordially because he held that utter ruine would be their end but Iob though he professed so with his mouth could not think so in his heart holding that they lived in greater prosperity then the godly did Vers 19. The righteous see it and are glad c. That is They evidently see that at last accomplished in the destruction of wicked men which they long expected and rejoyce in it For though it be unlawfull to rejoyce simply in the destruction of the worst of men especially if that joy ariseth from a private grudge and desire of revenge or from any secret hope that men may have of any advantage that will thereby redound to themselves according to that Prov. 24.17 Rejoyce not when thine enemy falleth c. yet certainly it is not only lawfull but commendable to rejoyce and triumph at the destruction of wicked men out of zeal for the glory of God because thereby his power justice truth and holinesse is manifested and his tender care over his servants in taking their part against their wicked adversaries and with respect to the peace and welfare which may redound to the people of God by their destruction And the innocent laugh them to scorn That is They look upon them as such who justly deserve to be laughed to scorn to wit because their waies have been so foolish and ridiculous and because they are taken through the over-ruling providence of God in their own craft and are quite disappointed of their designs and hopes Vers 20. Whereas our substance is not cut down but the remnant of them the fire consumeth That is Whereas the estates of the righteous which are gotten in a just way are not ruined for they are the righteous with whom Eliphaz here joins himself and his friends Or more generally whilst our life and that whereby our life is maintained and by which we and our families do subsist is not cut down the fire of Gods wrath utterly consumes the wicked even all that is left of their families and estates so that there is no remnant nor memoriall left of them as it was in the destruction of Sodom and her neighbouring cities whereto it is very probable that Eliphaz might in these words have speciall respect And indeed with the like phrase the prophet Isaiah expresseth the utter destruction of Babylon Isa 14.22 I will rise up against them saith the Lord of hosts and cut off from Babylon the name and remnant c. Now this Eliphaz inserts here either as a reason why the righteous rejoyce and triumph when the wicked are destroyed as he had said in the foregoing verse to wit because God therein puts a difference betwixt the wicked and them or else as an introduction to the following exhortation wherein he perswades Job to repent and turn unto God whereas God spares the righteous and the fire of his wrath consumes the wicked Acquaint now thy self with him c. Vers 21. Acquaint now thy self with him c. That is whereas thou hast despised God and estranged thy self from him and lived as if thou hadst nothing to doe with him now addresse thy self to know him and his will distinctly to seek his favour to walk with him to be much in enjoying a holy communion with him in meditation prayer and other holy duties to serve him as a master or father and so to conform thy will to his in all things whatsoever As for the following words either they are added as a part of the advice which he gives Job and be at peace that is pacifie thy troubled mind and do not murmure against God as thou hast done but labour to make thy peace with him or else as a promise Acquaint now thy self with him and be at peace that is then God will be at peace with thee and thou shalt live in all prosperity Vers 22. Receive I pray thee the law from his mouth and lay up his words in thine heart See the Note Deut. 6.6 Some would gather from hence that God had given his Law to Moses a little before this was written But there is no sure ground here for this inference for by the Law may be meant any divine declaration of Gods word and will by what means soever it was done It is therefore all one as if he had said As we would not have thee run on in a way that is not good trusting to thine own wisedome so neither do we desire that thou shouldest depend upon our judgement but that thou shouldest follow the counsell that God himself hath given us Vers 23. If thou return to the Almighty thou shalt be built up c. That is God will every day more and more make up all the breaches in thy estate thy glory thy body and thy children till he hath raised thee to a great height of prosperity see the Note Exod. 1.21 As for the following clause thou shalt put away iniquity farre from thy tabernacle that is inserted as a conditionall clause to wit that the truth of his repentance must be manifested by his abandoning all his former evil waies and not suffering any wickednesse in any of his family wherein he doth also covertly tax Job that not only he himself but his children also and family had lived lewdly and wickedly whence it was that both his children and servants were so strangely destroyed Or else it is added as a farther branch of the promises here made to Job upon condition of his repentance to wit that he should forsake all his former sins and reform his family and indeed when men sincerely humble themselves before God and turn to him he is wont thus by way of a blessing to carry on the work of grace in such men and withall that he should remove farre from him all those plagues and punishments which hitherto had lain upon them For by iniquity in the Scripture is usually meant the punishment of iniquity see the Note Gen. 4.7 Vers 24. Then shalt thou lay up gold as dust c. That is in mighty abundance It may indeed also be read as it is in the margin Then shalt thou lay up gold on the dust and so the meaning may be that he should have gold in such abundance that he should make no reckoning of it it
in worshipping him with all possible reverence but also that he would doe it with a truly pious heart his joy when God had delivered him should not make him the lesse but the more carefull not to offend God And thus also by opposing this promised piety to the wickednesse of his enemies whereof he had spoken in the foregoing verses he doth hereby encourage himself that God would surely hear his prayer Vers 8. Lead me O Lord in thy righteousnesse c. Some by thy righteousnesse here understand that way of righteousnesse which God hath prescribed in his word wherein David being conscious to himself of his own weaknesse desires to be guided by the spirit of God that he might not turn aside out of that way and that saith he because of mine enemies that is lest they should draw me into any way of wickednesse or that they may not find any thing in me for which to upbraid me or to insult and triumph over me and for which they might seem justly to persecute me But then others understand hereby the righteousnesse of God Lead me O Lord in thy righteousnesse that is for or according to thy righteousnesse thy faithfulnesse and justice as if he had said As thou art a righteous God faithfull in making good thy promises and so art wont to prosper the righteous and destroy the wicked conduct me safely and prosper me in all my wayes because of mine enemies that continually lye in wait for my life And thus accordingly we must understand the next clause also make thy way straight before my face that is cause me to walk right on in the wayes of thy commandements without turning aside or carry me safely through those many perplexities and difficulties that lye in my way and bring me to the end which thou hast promised Vers 9. Their throat is an open sepulchre This David saith of his enemies either only generally to imply how insatiably bloudy they were after the destruction of himself and other the faithfull servants of God even like an open sepulchre that still is ready to devour all the dead that are laid into it or else more particularly to imply first that with their speech they sought to destroy him as by their lies and slanders by tempting him to sin against God by flattering him and so endeavouring to draw him into a snare or secondly with relation to their cruell threatnings that they breathed forth nothing but slaughter and destruction against him according to that Prov. 1.12 Let us swallow them up alive as the grave and whole as those that goe down into the pit or thirdly to imply the loathsomenesse of their blasphemies against God his truth and people and other the wicked language they uttered which coming from the rottennesse and corruption of their hearts might the rather be compared to the stench of an open sepulchre And then besides in regard of their seeking to entrap him unawares he might compare them to an open grave whereinto a man in the dark may suddenly fall not seeing any danger The Apostle Rom. 3.13 alledgeth these words though spoken of Davids enemies in particular to prove the common corruption of all mankind not Gentiles only but Jews also and that because naturally there is the same fountain of corruption in all mankind and as under the person of David both Christ and all his members are described even all the regenerate so under the persons of Davids enemies all the wicked of the world are described However clear it is that what David here saith concerning his enemies is to imply his danger thereby and so to move God to protect him and destroy his enemies Vers 10. Destroy thou them O God c. Or make them guilty that is by punishing them make known their guilt let them fall by their own counsels or from their counsels that is let their counsels come to nought As for the following clause Expositours judge diversly of the casting out there mentioned cast them out in the multitude of their transgressions to wit that David prayeth that they might be cast either out of the Church or out of the kingdome or out of the world according to that Job 18.18 He shall be driven from light into darknesse and chased out of the world or that being shut out of heaven they might be cast into hell But I should rather think that the meaning is more generall to wit that David prayeth that God would not prosper them in their attempts but cast them away and utterly destroy them Vers 11. But let all those that put their trust in thee rejoyce c. Either David desires that they might rejoyce upon Gods manifestation of his love to them in their own persons or else rather that the Lords dealing with him might be to them an occasion of great joy to wit when thereby they should see how carefull God is to defend and blesse his righteous servants and to destroy their enemies And the same is intended in the last clause of this verse let them also that love thy name be joyfull in thee that is those that love thee yet withall by the Name of God may be meant his word or whatever else it be whereby God is made known Yea as the Name of those men hate is hatefull to them and the Name of those they love is delightfull to them so they that love God they love his very Name PSALM VI. The Title TO the chief Musician on Nâ—ginoth upon Sheminith For the first part of the Title see the Note upon the Title Psal 4. and concerning Sheminith see the Note 1 Chron. 15.21 This is the first of those that are commonly called the seven Penitentiall Psalms the other six are the 32 38 51 102 130 and the 143. Vers 1. O Lord rebuke me not in thine anger c. That is Correct me not in thine anger for so this word rebuke is often taken in the Scripture as Rev. 3.19 As many as I love I rebuke and chasten and by this which he desires that God would not correct him in his anger nor in his sore displeasure is meant either that God would correct him gently and moderately and so that which he prayeth against may be that severity which God useth sometimes in correcting his own children or else that God would not lay his hand upon him in wrath by way of satisfying his justice but in fatherly mercy to correct him as his child and not utterly to destroy him as an enemy according to that Jer. 10.24 Correct me but with judgement not in thine anger lest thou bring me to nothing Vers 2. Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed That is my most inward parts see the Note Job 30.17 Very probable it is which some gather from these words to wit that Davids aim in this Psalm was to set forth how he was affected in some sore fit of sicknesse or to teach Gods
of truth and meeknesse and righteousnesse some conceive that these are spoken of as the chariot whereon he should ride in triumph and become glorious and renowned in the world However I conceive they do clearly affirm that as by these Solomon should prosper in the exercise of his regall power and become a glorious King and not only by outward pomp much lesse by violence injustice and oppression as many other princes sought to doe according to that Prov. 20.28 Mercy truth preserve the King and 16.12 the throne is established by righteousnesse so also much more that Christ should prosper and prevail first by truth that is his faithfulnesse in making good his word to all that rely thereon and by the truth of the Gospel revealed wholly by him secondly by meeknesse causing him not to disregard the meanest and to spare pardon his bitterest enemies when they submit themselves to him see Za. 9.9 and thirdly by righteousnesse both in being exactly just to all in the administration of his regall power and also by bringing in that everlasting righteousnesse Dan. 9.24 whereby sinners are justifyed before God yea and by making his subjects also inherently righteous Yet some hold that truth and meeknesse and righteousnesse are here mentioned not as the means whereby he should prevail but as those things for the maintenance whereof his power should be imployed And thy right hand shall teach thee terrible things That is By thine own almighty power without any help from others thou shalt accomplish those things wherein thou shalt be terrible to thine enemies For this expression that his right hand should teach him terrible things seems only used to imply either that by his power he should be enabled to doe terrible things because teaching enables men to doe what they are taught or that by his almighty power he should experimentally see what great and terrible things should be done by him Vers 5. Thine arrows are sharp in the heart of the kings enemies c. That is in the heart of thine enemies O king which is added to intimate the reason of his prevailing namely because God had appointed him to be king over Sion Now by his arrows are meant both first the words of the Gospel and the preaching thereof which with great efficacy do pierce the hearts of men and it may well be which some adde that it is said in the heart of the kings enemies because the words of Christ when they enter the hearts of men are wont to stick and remain there whence also is the like expression concerning Christ Isa 49.2 in the shadow of his hand hath he hid me and made me a polished shaft c. and secondly the judgements wherewith he strikes his obstinate enemies And accordingly we must understand the following clause whereby the people fall under thee to wit either that by his judgements Christ should slay them or that by his Gospel they should either be brought to fall down and adore him and submit themselves to him being thenceforth dead unto sin and living unto righteousnesse or else should be wounded mortally for indeed to some they are the favour of life unto life and to others the savour of death unto death 2 Cor. 2.16 Vers 6. Thy throne O God is for ever and ever c. These words of the Psalmist in this and the following verse are alledged by the Apostle Heb. 1.8 9. to prove the Godhead of Christ And indeed though Princes are sometimes called Gods of which see the Note Exod. 22.28 yet because no mortall man is any where in the Scripture called God absolutely it must needs be that the Psalmist did intend this principally of Christ And the like may be gathered also from that which is said here concerning the eternity of his kingdome and the exact righteousnesse of his kingdome seeing Solomon sat not long on his throne and towards the later end of his reign swerved strangely from his former righteousnesse Yea because Solomons kingdome was so soon shatter'd in his son Rehoboam lest the faith of Gods righteous servants that had heard of the promise made to David concerning the perpetuity of his kingdome should be stagger'd hereby it is most probable that the Psalmist did here purposely seek to stablish their hearts by putting them upon the expectation of a king that was to come out of that stock but greater then he whose throne was to continue indeed for ever and ever Vers 7. Thou lovest righteousnesse and hatest wickednesse c. As Christ hath alwaies manifested this in the righteous exercise of his regall power so especially in his suffering the wickednesse of his people so much he hated it to be punished in his own body that so he might also satisfy Gods justice and present his people pure and spotlesse before him therefore that is to this end that thou mightest love righteousnesse and hate iniquity see the Note above vers 2. God thy God hath anointed thee with the oyl of gladnesse above thy fellows Now for the understanding of this we must know that there may be herein an allusion either to the ointment wherewith Solomon was anointed on his wedding day above his fellows above his companions and Bride-men as being far more precious then theirs and which therefore may be called the oyl of gladnesse because it was used on a day of such gladnesse or else to the oyl wherewith he was anointed at his Coronation called the oyl of gladnesse because it made glad not Solomon only but the people also over whom he was to reign see 1 Kings 1.39 40 and wherewith it may be said that he was anointed above his fellows both because he was exalted thereby above all his brethren and because through the unction of Gods spirit which was signifyed thereby he excelled all the Princes of the earth in wisedome as is largely expressed 1 Kings 4.30 31. c. But however principally no doubt this is meant of Christ and his anointing with the Holy Ghost according to that Act. 10.38 God anointed Iesus of Nazareth with the Holy Ghost and with power and that either with respect to his outward inauguration to his office at his Baptisme when the Holy Ghost came down upon him in the likenesse of 〈◊〉 dove Matth. 3.16 or to the superabundant powring forth of the gifts of the Holy Ghost upon his humane nature And then this is called the oyl of gladnesse because as in the sign oyl was accounted an emblem of gladness being much used in times of feasting and gladness Psal 23.5 Thou preparest a table before me in the presence of mine enemies thou anointest my head with oyl my cup runneth over and not only good to make the face to shine but also to chear the heart Ps 104.15 whence it is that the oyl of joy is opposed to mourning Esa 61.3 so in the thing signified thereby the anointing of Christ with the Holy Ghost was in Christ the cause of all the blisse comfort
for them do find acceptance with thee And now referring this to Christ the acceptable time mentioned may be that when he had fully accomplished the work of mans redemption according to that clause of our Saviours prayer Joh. 17.1 Father the hour is come glorify thy son see also Heb. 5.7 O God in the multitude of thy mercy hear me in the truth of thy salvation that is with that salvation which in all faithfulnesse and truth thou hast promised thy servants Vers 18. Deliver me because of mine enemies That is because their rage and violence is so great against me even seeking my life or because though I be not worthy of deliverance yet they in regard of their wickednesse and unjust persecuting of me are certainly worthy to be destroyed or that they may not triumph over me and be hardened in their sins and in their persecuting of the righteous and innocent but that rather I may triumph over them Vers 20. Reproach hath broken mine heart c. This may be meant of the reproaches wherewith they reproached both God and himself As for those words which are added and I looked for some to take pitty but there was none c. how they were accomplished in Christ when all his acquaintance stood afar off from him Luk. 23.49 see the Note before vers 8. Yet they may also imply that Christ had not the least assistance from man in the work of our redemption Vers 21. They gave me also gall for my meat and in my thirst they gave me vinegar to drink That is In stead of comforting me by their scoffing and opprobrious speeches they added to my affliction as if they should have given me gall and vinegar in my hunger and thirst The last clause concerning their giving him vinegar to drink was doubtlesse literally accomplished in Christ when they gave him vinegar upon the Crosse Matth. 27.48 and therefore it is said Joh. 19.28 I conceive in reference to this place that when Christ said I thirst which was the occasion of their giving him vinegar to drink he spake this purposely that the Scripture might be fulfilled As for the first clause they gave me also gall for my meat divers learned men think that was also literally accomplished in Christ when coming to Golgotha Matt. 26.34 they gave him vinegar to drink mingled with gall But because this was only mingled with the drink and cannot therefore so properly be said to be given him for meat therefore this may seem more questionable though I see not why the words should be restrained to so strict a sense Vers 22. Let their table become a snare before them c. There is in these words an allusion to birds who going to feed on the meat that is laid as a bait for them are often catched in a trap or snare and the imprecation herein expressed seems also to have reference to the complaint in the foregoing verse as if he had said As they have given me gall for meat and vinegar for drink so let their plenty and dainties prove no better in the conclusion then gall and vinegar to them whence it may be that the Apostle Rom. 11.9 citing this place but not tying himself to the very words but only to the sense adds these words and a recompence Let their table be made a snare and a recommence unto them But however by their table here is meant first their outward bodily food and so the curse is that their plenty on their table and consequently whatever might be to them a support of life and a means to refresh them might prove an occasion of insnaring them in sin and of bringing mischief and destruction upon them as is evident by those more generall words that follow and that which should have been for their welfare let it become a trap and 2. of the word of God the food of their souls and so the curse is that by perverting the Scripture and by their not believing the word of the Gospel they should be the more hardened and so this their spirituall food should prove the savour of death unto death unto them which may well be acknowledged to be intended here because the Apostle Rom. 11.9 c. applies this with the following verses to the blindnesse of the Jews I know that some hold that this Let their table become a snare was accomplished in the Jews when being assembled to eat the Passeover at Jerusalem they were there besieged taken and destroyed by the Romans And how we ought to judge of such imprecations as these see in the Note Psal 28.4 Vers 23. Let their eyes be darkened that they see not c. According to that which is threatned Deut. 28.28 concerning which see the Note there and make their loyns continually to shake to wit through fear or weaknesse or the pressure of intolerable burdens Vers 24. Pour out thine indignation upon them and let thy wrathfull anger take hold on them This implyes many and grievous judgements such as they should no way be able to escape and should be of long continuance and besides inflicted in a away of wrath and this some do particularly restrain as they do also the following verse to the finall destruction of Jerusalem and the wrath that did thenceforth seize upon the Jews see 1 Thess 2.16 Vers 25. Let their habitation be desolate and let none dwell in their tents To wit by destroying their land towns and cities together with the Temple or by destroying them and their posterity in a great measure and causing the rest to be carried away as captives into strange countries which agrees with that our Saviour did also threaten the Jews with Matth. 23.38 Behold your house is left unto you desolate Vers 26. For they persecute him whom thou hast smitten c. That is They insult over and with all despight and cruelty seek utterly to ruine me and others whom thou as a father hast corrected and it may also be peculiarly applyed to Christ who was Isa 53.4 5 smitten of God and afflicted wounded for our transgressions and bruised for our iniquities and to the same purpose is the following clause and they talk to the grief of those whom thou hast wounded to wit by scoffing at them and by upbraiding them with their sufferings Vers 27. Adde iniquity to their iniquity c. It may be read as in the margin it is Adde punishment of iniquity to their punishment that is Let them be punished with one plague upon another or Let them be punished eternally where there shall be a supply of never-ceasing wrath But reading it as it is in our Text the meaning must needs be as if he had said As they have added affliction to my affliction so let them be delivered up to a reprobate sense that they may adde sin to sin till they have filled up the measure of their iniquity As for the following clause and let them not come into thy righteousnesse either the desire
here adds because therein consists the chief glory of his works his righteousnesse endureth for ever that is whatever God doeth he doeth it in faithfulnesse and righteousnesse unto his people yea even then when he may seem to doe that which is contrary to what he hath promised them Vers 4. He hath made his wonderfull works to be remembred To wit by his word given them wherein those wonderfull works of his are recorded or by those memorials of his glorious works which he ordained to be kept amongst them such as were the pot of mannah the rod of Aaron and the festivals which they were appointed to observe as the Passeover the Pentecost the feast of Tabernacles or because the works that God wrought for the Israelites were so exceeding wonderfull that they were not only worthy for ever to be remembred but such indeed as that it wat not possible they should ever be forgotten Vers 5. He hath given meat unto them that fear him c. That is to his people Israel and he useth this expression unto them that fear him either because they were then the only people that worshipped God in a right manner or because what he did for them was done for their sakes amongst them that did truly fear him As for the mercy here spoken of He hath given meat unto them either it may be meant in generall of Gods providing food convenient for them that have feared him in all ages as he did for Elijah and others or rather more particularly of Gods feeding the Israelites in the wildernesse with manna from heaven And the reason of this is given in the next words he will ever be mindfull of his covenant because of the covenant he had made with them God did this though they were a murmuring and rebellious people Vers 7. The works of his hands are verity and judgement c. That is All that God doeth in the government of his Church is full of truth and faithfulnesse exactly according to what he hath promised and full of judgement being exactly just in every regard And this some conceive may be added in particular reference to that work of God mentioned in the foregoing verse in giving the Israelites the heritage of the heathen wherein God approved his truth in performing the promise he had made to his people and his justice in rooting out those wicked nations As for the next clause all his commandements are sure for which see the Note Psal 19.7 I conceive that under this word his commandements both the promises and threatnings annexed to his commandements must necessarily be comprehended and so they may be said to be sure both because they do surely reveal the will of God to us and because what is promised and threatned therein shall certainly come to passe However this clause seems to be added to that which went before concerning Gods works purposely to shew what a clear agreement there is betwixt his works and his word his works continually making good the sure truth of all that he hath revealed in his word commandements Vers 8. They stand fast for ever and ever c. That is God hath established his commandements that they shall never be changed but they shall be found perpetually true together with all the promises and threatnings annexed thereto whatever carnall reason may in the hour of temptation judge to the contrary and are done in truth and uprightnesse that is they are composed and ordained according to the exact rule of truth and righteousnesse so that they cannot be charged with the least falshood or unrighteousnesse Vers 9. He sent redemption unto his people c. Many understand this particularly of the Lords delivering the Israelites out of Egypt by the hand of Moses whom he sent unto them and that because in the next words he hath commanded his covenant for ever he seems to speak of the covenant which God made with them at the giving of the Law which was presently upon their deliverance out of Egypt But yet it may be meant more generally of all the deliverances of the like nature which God had afforded his people and that as they were shadows of their Redemption by Christ whence it is that the Psalmist speaks in the next words of the covenant which God made with them for life eternall which was grounded on that great work of Christs Redemption and whereto they were strongly obliged because he had so redeemed them As for the expression here used he hath commanded his covenant for ever see the Notes 1 Chron. 16.15 and for the following clause holy reverend is his Name that is added as an argument to stir up men to be carefull of keeping covenant with God Vers 10. The fear of the Lord is the beginning of wisedome c. Having said in the foregoing verse that Gods name was holy and reverend hence the Psalmist takes occasion to presse upon men the fear of God The fear of the Lord is the beginning that is the foundation of wisedome there is never any true wisedome in men till they begin to fear God a good understanding have all they that doe his commandements the wisedome of others deserves not comparatively the name of understanding his praise endureth for ever that is the praise the approbation and the glorious reward which such a man receives from God or rather the praise of God PSALM CXII Vers 2. BLessed is the man that feareth the Lord. By describing the blisse of those that fear God the Psalmist seems to make good what was said in the close of the foregoing Psalm that the fear of the Lord is the beginning of wisedome Vers 2. His seed shall be mighty upon earth c. That is exceeding numerous and of great power in every regard the generation of the upright shall be blessed see the Note Psal 37.26 Vers 3. Wealth and riches shall be in his house and his righteousnesse endureth for ever Severall waies is this last clause understood by Expositours For 1. some take it to be added in the praise of the man that feareth God to wit that notwithstanding he abounds in wealth yet he is not corrupted thereby as many are but still holds fast his righteousnesse 2. others understand it of his renown amongst men to wit that though men may seek to overcloud his righteousnesse with false accusations yet it shall still shine forth gloriously and be for ever renowned amongst men 3. others conceive it is added as the cause why there is still wealth and riches in the house of the man that feareth God to wit because whilst the iniquity of the wicked both in getting and using their riches doth soon wast their great estates his is preserved by his constant righteousnesse and 4. others understand it of his perseverance in the waies of righteousnesse and the never-failing reward thereof Vers 4. Vnto the upright there ariseth light in the darknesse c. And that severall waies as 1. when they are for a
they might remove the Ark to Jerusalem 2 Sam. 6.1 But yet withall by that passage vers 22. The stone which the builders refused is become the head stone in the corner which is in so many places of the New Testament applyed to Christ that vers 25 26 Save now I beseech thee O Lord c. Blessed be he that cometh in the Name of the Lord which the inhabitants of Jerusalem applyed to Christ as the promised Messiah Matth. 21.9 it is as evident that whilst David speaks in this Psalm of himself those things which had befallen him his principall aim was hereby prophetically to foretell those things that concerned Christ that was to spring out of his loins And as for this exhortation O give thanks unto the Lord c. it may be taken as spoken by David or by the people of God that principally with respect to that great mercy in exalting David to be their king or rather in giving Christ to be their king Saviour Vers 3. Let the house of Aaron now say that his mercy endureth for ever For this and the following verse see the Notes Psal 115.10 11. Vers 7. The Lord taketh my part with them that help me c. See the Note Psal 54.4 therefore shall I see my desire upon them that hate me see the Note Psal 91.8 Vers 10. All nations compassed me about Though of Christ it may be literally and truly said of whom David was a type that all nations do set themselves against him yet understanding the words of David himself it cannot be otherwise meant then of the neighbouring nations unlesse we take it as a figurative expression All nations compassed me about as if he had said All the world is set against me I can no where be safe or quiet Vers 12. They compassed me about like bees c. Though it is not without some contempt that he compares his enemies to bees yet withall he seeks hereby to imply how he was continually stung and vexed by them not knowing how by any means to avoid them And see also the Note Deut. 1.44 As for the following words he doth thereby shew farther how easily they were ruined they are quenched as the fire of thorns which though they be soon set on fire and make a mighty crackling noise and yield for a time a more terrible blaze then greater wood will do yet alas they are soon consumed in their own flame and so the fire will be presently out and they will â—arce leave â—o much as any ashes behind them Vers 13. Thou hast thrust sore at me that I might fall To wit Thou O Saul or indefinitely Thou O mine enemy Vers 15. The voice of rejoycing salvation is in the tabernacles of the righteous c. This may be here laid down as a generall truth for indeed all Gods righteous servants are sure to see the salvation of God they only can will truly rejoyce in Gods salvation But here doubtlesse it is added in reference to that particular mercy for which this Psalm was composed And the meaning is that all the faithfull throughout the land should every one even in their own private dwellings rejoyce for that salvation which God had wrought for David being glad to see the day whereon so great a change was wrought that especially because they knew that his exaltation to the throne tended to the great good of the whole kingdome And so the following words the right hand of the Lord doth valiantly may be added as that triumphant song which should be sung in the tabernacles of the righteous Vers 17. I shall not die c. To wit by the hand of mine enemies It is as if he had said Mine enemies have long thirsted sought after my death indeed for many years together I have been as it were continually in the very jaws of death I have been looked upon no otherwise then as a lost dead man but I see God hath determined otherwise of me he hath reserved me for his praise I shall not die but live declare the works of the Lord. How this may be applyed to Christ whom the pains of death could not hold we may easily conceive Vers 19. Open to me the gates of righteousnesse c. That is the gates of Gods Sanctuary which are called the gates of righteousnesse 1. because there the most righteous God had chosen the Sanctuary for his habitation 2. because there the word of God was taught the only rule of true righteousnesse 3. because there the people of God were cleansed from their sins by the sacrifices that they offered up unto God so were presented righteous in Gods sight 4. because there they worshipped praised God which was a chief part of their righteousnesse 5. especially because God required that they should be a righteous people that presented themselves there in his presence did therefore enjoyn that none that were unclean should be admitted to be there And indeed this reason seems to be implyed in the following verse This gate of the Lord into which the righteous shall enter Now this David speaks to the Priests Levites that had the charge of the doors of the Sanctuary in reference to that festivity for which this Psalm was composed whereon he had gathered the people together that they might praise God for his mercy to them see the Note above vers 1. And it is expressed in a poeticall manner with a kind of triumphant joy Open to me the gates of righteousnesse as if he should have said Those gates from which I was so long banished which I did so long so earnestly desire to see Let them be now opened to me my company I will goe into them I will praise the Lord. Vers 20. This gate of the Lord c. That is of the Lords house into which the righteous shall enter according to that Isa 26.2 Open ye the gates that the righteous nation which keepeth truth may enter in Now some learned Expositours conceive that in these words David doth covertly intimate what a change there should be in matters of religion now God had exalted him to the throne to wit that whereas in Sauls time the worship of God had been neglected or at least polluted by profane ungodly wretches now by the encouragement that should be given to religion the house of God should be more carefully frequented that by such as did truly fear his Name Vers 22. The stone which the builders refused is become the head-stone of the corner That is the chief foundation corner-stone This with the three following verses seem to be the words of the people congratulating the inauguration of their new king as those expressions therein may well induce us to think it is marvellous in our eyes we will rejoyce be glad But however for the meaning of the words First doubtlesse they are meant of David As builders
for them that is even the Chaldeans Persians together with other nations amongst whom the Jews had lived as the most despised nation under heaven and who had wont to insult over them for their confidence in God and to flout at them and their religion Psal 137.3 Sing us say they one of the songs of Zion were by the wonder of our deliverance forced to acknowledge that our God had shewed great love to us in the great things he had done for us Vers 3. The Lord hath done great things for us c. As if the Jews should have said for in their name the Psalmist here speaks If you that are our enemies say so who speak it haply with repining spirits well may we say so with glad hearts for whom God hath done it Vers 4. Turn again our captivity O Lord c. That is Bring home the rest of our brethren that are still captives in Babylon as thou hast brought us home For we must know that though part of the Jews were returned when this Psalm was penned upon liberty granted them by the Proclamation of Cyrus as is noted before vers 1 yet the greatest number by far stayed still in Babylon according to that Isa 10.22 though thy people Israel be as the sand of the sea yet a remnant of them shall return apprehending the tediousnesse of the journey how great the perils were they were like to meet with in their way homeward how impossible it seemed that they should recover their land again from which they had been carried away captives so many years ago and withall being grown some of them at least well enough contented with their present condition either for fear or sloth they preferred certain rest though under bondage that amongst idolaters before hope of liberty of recovering their ancient inheritance accompanied with so many dangers and troubles And therefore no wonder it is though that remnant of the Jews that were returned to their own countrey do still pray thus for their brethren that were behind Turn again our captivity O Lord c. Yea some conceive that in these words they do also pray that God would perfect the mercy of their deliverance out of Babylon to those that were returned by settling them quietly in their land freeing them from that mighty opposition they met with in their rebuilding of their city Temple by means of the envy malice of their neighbours round about them As for that clause as the streams in the South we must take notice first that by the South here is meant barren and dry desarts for because on the South of Canaan there lay great desarts dry and sandy yea the South parts of Canaan it self were dryer then other parts of the land were whence was that of Calebs daughter to her father Thou hast given me a South land give me also springs of water see the Note Josh 15.19 therefore by the South in the Scripture is usually meant the desart or wildernesse as in Psal 75.6 promotion cometh neither from the East nor from the West nor from the South which is in the Hebrew nor from the desart and 2. that in those dry desarts God did sometimes send mighty land-flouds either by sudden violent showers of rain or by the melting of the snow upon the mountains Accordingly therefore when the Church here prayes Turn again our captivity O Lord as the streams in the South either 1. they mean thereby that God would bring home their captivated brethren in great multitudes so that they might cover the waies as they went as those mighty streams in the South were wont to overflow cover the earth and that speedily suddenly too as those land-flouds used to come suddenly when there was a little before no appearance of water or 2. they would imply hereby that though it would be a work of great wonder like that of bringing streams of water into the dry desarts yet God was able to doe it or 3. they would hereby intimate how great a refreshing this would be to them that the turning again of their captivity would be as welcome a mercy to them as it would be to the traveller that is to goe through dry desarts to meet there with some sweet streams of water for the refreshing of himself Vers 5. They that sow in tears shall reap in joy That is as the poor husbandman that sows in tears either for the toil of his work or the unseasonablenesse of the weather or especially when in times of dearth scarcity he casts the corn that should nourish himself his family into the ground and that too but upon uncertain hopes as knowing that often when men carry out much they bring in little as is threatned Deut. 28.38 yet when a plentifull harvest comes he then reaps with joy haply hath the richer harvest when his seed-time was saddest according to that usuall proverb that corn sowen in a flood comes up like a wood so they that do what God requires in hope of a retribution from God according to his will revealed in his word though they may meet with much affliction sorrow therein yet shall doubtlesse at last reap what they expected with exceeding great joy yea their foregoing sorrow shall be in part a cause or occasion of their greater joy And with this generall sentence the Psalmist concludes this Psalm partly with respect to the experience which some of the Jews had already had of the truth hereof in their deliverance out of Babylon when they went into captivity in hope that God would make good what he had promised them by the prophet Jeremy that after a certain time he would bring them back again with joy into their own land their faith patience prayers was precious seed sown not without many tears because of their misery but when God brought them back with so much riches glory then they reaped with joy according to that Isa 51.11 the redeemed of the Lord shall return come with singing unto Zion everlasting joy shall be upon their head partly by way of encouragement for the time to come both to those that were behind in Babylon those likewise that were imployed in repairing Jerusalem c. but were many waies in a very sad condition by reason of the great opposition manifold discouragements they met with in that service even to put them in hope that after this sad seed-time they should have a joyfull harvest which is again repeated in the following verse Vers 6. He that goeth forth c. That is that goeth out of doors to sow his seed or that in the field goeth on still forward casting his seed into the ground weepeth bearing precious seed that is good choice corn that is fit for seed or corn when it is scarce dear so it grieveth him the more to part with it shall doubtlesse come again with rejoycing bringing his sheaves
never been and that not in hope of getting the fairer advantage hereafter to be revenged on them but because having withstood the first violent boiling up of his passion he can afterward the more easily keep his spirit in order or because he can patiently endure reproaches and wrongs and will rather suffer then revenge But the former exposition is the best Vers 17. He that speaketh truth sheweth forth righteousnesse c. That is He that makes a conscience in his ordinary talk to speak nothing but truth will speak nothing but what is just what becomes a righteous man to speak when he is called forth in publick to be a witnesse for that this is implyed the following clause sheweth but a false witnesse deceit that is a man that is inured to lying when he is called to be a witnesse will utter deceit that is he will deceive the judge others with his lies or though he maketh a shew of truth and perhaps speaks somewhat of truth yet it shall be done in such a cunning way that it shall tend to the overthrow of the righteous mans cause Or else we may understand it thus He that speaketh truth to wit when he is called to be a witnesse sheweth forth righteousnesse that is sheweth himself thereby to be a righteous man but a false witnesse deceit that is such a one sheweth himself thereby to be a fraudulent person Or thus He that speaketh truth in his testimonies doth thereby promote the doing of justice or will not be afraid to declare boldly what is just but a false witnesse furthers deceit Vers 18. There is that speaketh like the piercings of a sword c. It is as if he had said as appears by the opposite clause that there are a company of fools whose words do wound men like sharp swords see the Note Psal 57.4 And many waies this may be done as by drawing men into any errour or wickednesse to the manifest destruction of their souls by setting men together by the ears by reviling slandering c. And so likewise that which followeth that the tongue of the wise is health that is a means of health to men may be done severall waies to wit by curing men of their errours sins by pleading in the defence of the innocentâ— by pacifying offended minds making peace between those that are at variance by satisfying scrupled consciences and comforting the heavy-hearted c. But because both in the foregoing and following verses Solomon may seem to speak concerning witnesses therefore some understand this Proverb also particularly of them to wit that there are some that by swearing falsly against the innocent in judgement do as much as in them lyeth wound them mortally but that then the wise by examining their testimonies and by using other means to clear those that are thus falsly accused do heal these wounds and preserve the lives of those that were in so great danger Yet I conceive it is best to take the words in the more generall sense Vers 19. The lip of truth shall be established for ever but a lying tongue is but for a moment This may be understood severall waies As 1. that he that speaketh truth will not vary in what he saith but will alwaies speak the same thing whereas the liar will be now in one tale and by and by in another Or 2. that truth shall at last prevail against errour though truth may be overborn for a time errour may be then cryed up for truth yet this shall be but a while thus the time shall soon come that maintainers of errour shall proceed no farther for their folly shall be manifest unto all men 2 Tim. 3.9 and then the truth shall again prevail Or 3. that he that speaketh the truth may stoutly stand to what he hath spoken no man shall be able to convince him of falshood and though he may be falsly accused or suspected of falshood yet his innocency herein shall at last be cleared whereas the liar though he may outface men for a while shall soon be discovered and proved to be a liar Or 4. that the man that constantly makes a conscience of speaking the truth shall be blessed from heaven here and live for ever in heaven hereafter but that on the other side though men may seem to thrive by lying for a time yet they shall soon find it otherwise and without repentance shall be eternally punished And indeed I see not but that all these may be intended in the words Vers 20. Deceit in the heart of them that imagine evil c. The meaning of this is either 1. that those that imagine mischief against the righteous have many plots in their hearts whereby they hope to deceive them bring them into trouble but that hereby they shall certainly bring upon themselves extream grief vexation of spirit which is implyed in the opposite clause but to the counsellers of peace is joy the one shall have much trouble sorrow through the disquiet of their own minds the terrour of their consciences the curse of God upon them the other much joy through the blessing of God upon them and the sweet refreshings of their own consciences Or 2. that such plotters of deceit mischief may glory rejoyce therein for a time but that true joy shall be only to the counsellers of peace with whom it shall be well notwithstanding the plots of the wicked against them Or 3. which to me seems the clearest Exposition that the plots of the wicked against the righteous will deceive them bring the evil intended against the righteous upon themselves to their great vexation torment whereas those that seek the good and peace of others shall have great joy comfort thereby see the Note chap. 11.18 Vers 21. There shall no evil happen to the just c. That is nothing that is truly evil nothing shall come upon them in a way of vengeance or shall tend to their destruction but only to try them purge them do them good Rom. 8.28 but the wicked shall be filled with mischief that is they shall be overwhelmed inwardly with terrours outwardly with the judgements of God upon them Vers 22. Lying lips are an abomination to the Lord c. To wit Not only because lying is in it self a sin most hatefull to the God of truth but also because liars do usually deal unfaithfully with men breaking their promises not carrying themselves according to that they have with their lips professed whence the opposite clause is thus expressed but they that deal truly to wit both in word and deed are his delight Lying alone makes men abominable to God but God delights only in those that both speak the truth and deal truly Vers 23. A prudent man concealeth knowledge c. See the Note chap. 10.14 but the heart of fools proclaimeth foolishnesse that is their hearts do set their tongues on work with
when it fares best with the wicked and worst with thy self and others that live holily and righteously Now the fear of the Lord is here required in opposition to the fault of envying sinners either to shew that in stead of desiring to walk in their waies that we may be sharers with them in their prosperous estate it is our duty to be constant in the waies of well-doing or else because the fear of the Lord wâ—ll cause men to mortify this base lust of envy it will curb men from murmuring against the secret judgements of God it will pull down mens pride and make them contented with a mean condition it will teach men to put their trust and confidence in God and to look upon wicked men in their greatest prosperity as men that are to be pittied rather then envied Vers 18. For surely there is an end c. To wit of the prosperity of the wicked God hath set a period to their flourishing estate it shall not alwaies yet it shall not long continue see the Note Psal 37 38 or there shall be an end of thy oppression affliction and misery or there shall be an end of thy patience and hope thou shalt not alwaies in a poor oppressed estate wait for better daies that which God hath promised as the end and reward of piety shall be at last made good to thee which agrees with that of David Psal 37.37 Mark the perfect man and behold the upright for the end of that man is peace that of the Apostle Jam. 5.11 Ye have heard of the patience of Iob and have seen the end of the Lord. And thence it is that some do so render this first clause as it is in the margin of our Bibles for surely there is a reward And if thus we understand these words then is the same in effect repeated in the next clause and thine expectation shall not be cut off that is thou shalt be supported with hope to the last the hope which thou hast of a reward of thy piety far above any thing which the wicked enjoy shall not be frustrate Yet it may be understood of the godly mans expectation that the prosperity of the wicked shall come to an end to wit that he shall not be deceived in that his expectation Vers 19. Hear thou my son c. See the Note chap. 1.8 and be wise that is become wiseâ— or study endeavour to get wisdome by thy hearing guide thine heart in the way that is in all thy courses or in that right way wherein thou art taught to goe follow not the guidance of thine own carnall heart but cause thine heart to follow the guidance of Gods word wherein are the instructions of true wisdome that so thou maiest with all thy soul walk in the right way Vers 21. For the drunkard and the glutton shall come to poverty and drowsinesse shall cloath a man with rags That is idlenesse which causeth drowsinesse see the Note chap. 19.15 Yet I conceive it is here expressed by drowsinesse because drunkennesse and gluttony do both make men drowsy Vers 22. Hearken to thy father that begat thee c. See the Note chap. 1.8 and despise not thy mother that is neither the person nor the instructions of thy mother when she is old as if he should have said though haply with age she may be grown even childish again or though being old thou needest not fear her correcting of thee nor canst hope that she should store up for her children as formerly Vers 23. Buy the truth c. That is the knowledge and belief and practise of the truth contained in Gods word according to that Joh. 17.17 Sanctify them through thy truth thy word is truth use all possible means for the gaining of it spare no pains nor cost yea rather expose thy self to any perill and to the losse of all that is dear to thee then not get it and sell it not as if he should have said Whereas merchants buy their precious commodities that they may sell them again doe not thou so be not like Esau that sold his birthright for a messe of pottage when thou hast gotten the truth forget it not for any gain or sinfull pleasure deny thy self in all things whatsoever rather then abandon this precious treasure Vers 24. The father of the righteous shall greatly rejoyce c. See the Notes chap. 10.1 and 15.20 Vers 25. She that bare thee shall rejoyce As if he had said and so this will be some recompence for all the pains and sorrows she endured in bearing thee in her womb in bringing thee into the world in nursing thee up with so much labour and tender care And so also there is covertly herein a warning given to young men to beware that they did not by their wickednesse bring many bitter after-throes upon their mothers even in their old age Vers 26. My son give me thine heart c. That is Apply thy heart to learn mine instructions and to obey my precepts or which is all one in effect set thine heart upon God only and upon true wisdome for Solomon speaks here as in the name of God according to that 2 Cor. 5.20 as though God did beseech you by us we pray you in Christs stead And then it follows and let thine eyes observe my waies that is apply thy whole mind diligently to mark and observe the waies wherein I walk as a pattern for thee or which I prescribe thee that thou maiest heedfully walk in them lest wandring from these waies thou fallest into the ditch or pit mentioned in the following verse Vers 27. For a whore is a deep ditch c. To wit amongst other reasons because whoremongers not only by reason of the nasty diseases to which they are subject but also by reason of the detestablenesse of their sin are as loathsome amongst men as a man must needs be that hath fallen into some miry stinking ditch and a strange woman is a narrow pit see the Note chap. 22.14 Vers 28. She also lyeth in wait as for a prey c. Or which is all one in effect as a robber The meaning is that as a robber doth usually lye lurking in some den or wood and that commonly in the night that he may get some booty and hath for the most his companions as good as himself to help him and is not content with one booty but seeks to make a prey of many one after another sparing none though he chiefly looks after the richer sort and doth usually bereave travellers not of their money only but of their lives too so it is with the whorish woman in all these regards This night-bird doth use all kind of craft secretly to get many men into her power and those too for the most that are of the richer sort though she spares none and hath her companions bawds and panders to help her and when she hath gotten them into her power
againe all these things being ordered by the providence of God And so likewise the next clause A time to embrace and a time to refraine from or as it is in the Hebrew to be far from embracing may be meant of making up or breaking off marriages or of the different seasons that God sends to wit such wherein married persons and other deare friends may mutually rejoyce together and embrace one another and others againe when through alienation of affection sicknesse or other great sorrowes men are farre from embracing See 1 Cor. 7.5 Joel 2.16 Vers 6. A time to keep and a time to cast away To wit either through necessity as when men in a storme cast their goods overboard to save their lives see Jon. 1.5 or out of voluntary choice as when men do chearfully and bountifully give what they have for the reliefe of the poore see Psal 112.9 Eccles 11.2 or when men doe readily abandon any thing they enjoy rather then not keep faith and a good conscience see Heb. 10.34 Vers 7. A time to rent and a time to sew c. This may be understood as spoken figuratively of the Rents and Divisions that are often made in Kingdoms States and Churches and of making up such breaches againe or of rending men from the Church by Ecclesiastical censures and of reuniting them to the Church againe But I rather take it to be meant of mens rending their garments in times of great sorrow for which see the Note Gen. 37.29 and so of mending those garments againe And that the rather because the following clause A time to keep silence and a time to speake may very probably be taken in the same sense because in times of joy men are wont to use great freedome of speech and in times of great sorrow to keep silence according to those passages Lam. 2.10 The Elders of the daughter of Zion sit upon the ground and keep silence and Amos 5.13 Therefore the prudent shall keep silence in that time for it is an evil time See the Note also Job 2.13 Vers 8. A time to love and a time to hate That is A time to manifest our love and charity to men and a time to doe those things that proceed from the just hatred of sin and wickednesse see the Note Psal 139.21 Or rather A time wherein God doth those things which cause and encrease love and friendship amongst men and a time wherein those things are done which occasion great variance and hatred amongst men Vers 9. What profit hath he that worketh in that wherein he laboureth See the Note Chap. 1.3 It is as if he had said Seeing when men have done what they can all things must depend upon the determinate counsel of God and therefore they cannot help or hinder the vanity and volubility that is in the things of this world nor work out any happinesse to themselves therein therefore all anxious cares about these things are to no purpose they may keep men from reaping any comfort in those things God hath bestowed upon them but they can never frustrate what God hath determined and therefore they may endeavour that which they shall never be able to effect and seek after those things which they shall never come to enjoy or which if they doe come to enjoy them they shall quickly leave to others Vers 10. I have seen the travel which God hath given to the sonnes of men to be exercised in it Some would have this to be understood meerly of the labour of seeking the knowledge of all things as before Chap. 1.13 where we have in a manner the same words for which see the Note in that place But doubtlesse that which Solomon saith here is rather meant of the various and contrary imployments passions and events that are in the world Whereas it might be thought that it is meerly casual that things doe thus come to passe Solomon here assures us that all these things are of God it is God that hath given this travel unto men to wit of being imployed in different and contrary works and imployments and that with different and contrary events according as he hath fore-decreed And whereas againe it might be thought that if all labour be unprofitable and that because let men doe what they will they shall be able to effect nothing but according to what God hath foredetermined then men had as good sit still and doe nothing as to labour and travel to no purpose to this likewise Solomon answers that Gods will is that men should use all lawful endeavours in all things they desire to accomplish though Gods providence should work contrary to mens endeavours yet man in obedience to Gods command must doe what belongs to him to doe to be exercised in it that is that they may be exercised thereby and kept from idlenesse and pride c. and all the evil effects thereof or that they may imploy themselves in observing the providence of God in that variety of changes that is in all worldly things Vers 11. He hath made every thing beautifull in his time c. As if he should have said Though in regard of the great uncertainty of all humane endeavours and the various and contrary events of things there may seeme to be a great deale of disorder and confusion in those things that are done in the world at which men are apt to stumble and take offence yet this is because we are ignorant of the ends that God propounds to himselfe and are not able to put together all the pieces of his Providence nor to foresee the effects that he will at last produce and so cannot comprehend the wise contrivances of all his works for the truth is that if we once discover Gods ends and how he brings about that which he determined whether in regard of judgements that he executeth upon wicked men or the tryal that he makes of the faith and patience of his people or other such like holy designes we shall find that every thing even these things that seeme so full of confusion are in their season admirably beautiful and done in the most exact and comely order and that as in the first Creation there was nothing that God made that was not very good Gen 1.31 so in the works of his providence in governing the world there is nothing that God doth but it is exceeding beautiful in its season Though things seeme to happen never sâ— unexpectedly and crossely yet when the Lord hath performed his whole work as the Prophet speaketh Isa 10.12 and that we come to compare one thing with another we shall find that God hath ordered all things for the best even to admiration As the beauty of pictures and curious hangings and so likewise of the bodies of men aâ—iseth from the orderly mixing of divers and contrary colours so doth the beauty of Gods works of providence arise from his wise causing even of crosse and contrary events to work
to declare all this that is that I might make all these clear and perspicuous to mine own understanding and discover them clearly to others that the righteous and the wise and their works are in the hand of God that is that the persons and wayes and works of the best and wisest of men and much more the persons and wayes of others are wholly ordered by the sure and secret guidance of divine Providence Though men cannot discover nor search into the seeming unequall dispensing of things yet this I found to be certain that the most righteous and wise amongst men cannot dispose of themselves and their wayes as they please but are wholly ordered by a divine hand I know that in other regards the righteous and the wise and their works may be said to be in the hand of God as 1. Because God doth protect their persons from evil and doth keep them in the way of truth and holinesse that they may not fall away they are kept by the power of God through faith unto salvation 1 Pet. 1.5 see Joh. 10.28 29. and 2. Because God doth accept of them and their services and will certainly in due time reward them though as they come from them their works seem to passe away and to be no more and are usually forgotten amongst men yet they are still with God he keeps an exact account of them and will undoubtedly recompence them into their bosoms Heb. 6.10 But here doubtlesse they are said to be in the hand of God because they are ordered and disposed by the secret hand of Gods all-ruling Providence as indeed this expression of things being in the hand of God and of Christ doth in the Scripture note that things are subject to the power of God Joh. 3.35 The Father loveth the Son and hath given all things into his hand and that they are ruled and governed by the Providence of God Acts 4.28 And this is premised here to comfort the righteous by letting them know that even their afflictions are from God and to keep them from stumbling at the Lords dispensing of outward things promiscuously to all sorts of people of which he speakes in the following words no man knoweth either love or hatred by all that is before them that is no man knoweth by their present state in this life by those things that befall them that are evident to the outward sense whether God loves or hates them and that because the same outward things befall good and bad those that God esteems his friends and those that he esteems his enemies I confesse that this last clause is likewise otherwayes understood by some Expositors as that no man knoweth what they shall love and what they shall hate for the future their affections not being at their own but at Gods disposing or that no men know whether that which they love or that which they hate shall befall them judging of future events by their present ordering of their affairs But the first Exposition is most generally received Vers 2. All things come alike to all c. To wit in regard of outward things And this is the reason why no man can judge by such things whether he be loved or hated of God as was said in the foregoing verse there is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrifieth not that is to those that are godly and religious and those that are irreligious and profane as is the good so is the sinner that is they are usually both in the same outward condition and he that sweareth to wit without fear and so is an ordinary swearer and thereupon often sweareth vainly and rashly and falsely and so profanes the name of God as he that feareth an oath that is that is afraid of swearing vainly and falsely and therefore is very wary of swearing and when he doth swear he doth it reverently and religiously Now from hence to the 13. verse some conceive that Solomon speaketh in the person of Athiests and Epicures and tells us what carnal reason is prone to judge in the case before mentioned to wit that the righteous and the wicked fare every way alike both in life and death But because Solomon speakes onely of outward events that from thence he may encourage men to live comfortably in every condition whereinto God is pleased to bring them I see no reason why we may not take all this as spoken by Solomon himself Vers 3. This is an evil among all things that are done under the Sun that there is one event unto all c. That is Amongst the many evils vanities and miseries that men are subject to here in this world I found this to be one sore affliction a temptation very grievous and vexatious to men Or Among all humane miseries I found this to be the sorest and grievous above all to be born that the same equall events happen to the just and to the unjust and so the worst of wicked men do many times live in as flourishing a condition as the best of Gods servants and the holiest of men do usually undergo the same outward miseries with fools and ungodly wretches Solomon doth not in these words condemn the Providence of God for ordering things thus for he knew well that God doth with admirable wisdom and justice thus dispose of humane affairs but he only notes this to be a sore temptation and very grievous to the holiest of men when they take notice of it Or else as some think this may be called evil because it is occasionally the cause of much evil in that wicked men do hereupon take occasion to break forth into all kind of wickednesse so that the evil here intended is that which Solomon expresseth in the following words yea also the heart of the sons of men is full of evil and madnes is in their heart while they live But I rather think that by evil here is meant that it is a thing very bitter and irksome to men and that the following words do set forth a farther degree of mans vanity and misery to wit that even those men that spend their whole lives in all kind of wickednesse and that run headlong boldly and presumptously into all kind of desperate madnesse and abominable courses haply the rather because they see good and bad fare all alike here do only at last die just as other men do madnesse is in their heart while they live and after that they go to the dead and there they rot in their graves as all the sons of men must do Yet this last clause may be added onely to imply the folly of those men that from all mens faring a like here in this world do embolden themselves in all kind of wickednesse in that after they have thus run madding after their own lusts at last which they never minded they fall into the pit and
perhaps this word paved is used figuratively to shew that the very flour of the coach whereon they set their feet was overlaid with such rich clothes of tapestry and as in allusion to that variety of artificial works that used to be in their pavements in those daies And now according to the several Expositions given of Solomons Charet in the foregoing verse we may also spiritually apply the several parts of it as they are here particularly described the more to set forth the glory of Solomon and under that the glory of Christ of whom Solomon was a type First Understanding by the Charet the humane nature of Christ by these pillars of silver may be meant the precious gifts wherewith his humane nature was adorned and 2. By the bottom thereof of gold the singular and transcendent purity of his nature free from the least stain of sinne which made it fit for the habitation of the only begotten Son of God And 3. by the covering of it of purple the form of a servant under which the glory of his Godhead was covered or hidden from the eyes of men especially with respect to his bloody passion for which it is said to be of purple and 4. by the midst thereof being paved with love for the daughters of Jerusalem the heart of Christ fully fraught with love which made him undertake the work of the redemption of Gods chosen ones or the amiablenesse of his doctrine and conversation which drew the people to love and admire him But secondly understanding thereby the word of the Gospel whereby Christ is carried forth into all nations then by these pillars of silver may be meant the firme and certain truths therein contained pure as silver Psal 12.6 or the severall Articles of the Christian faith and by the bottome of gold the Covenant of grace contained therein more precious then gold which is the ground-work of Christs love to the Saints and that whereon the Saints rest for life and salvation as on a sure foundation and by the purple covering the rich and pleasant promises of the people which are comfortable coverings to them to shelter them from all evil and by the midst paved with love those many Scripture-Stories the whole scope whereof is to set forth the love of Christ to his Saints and the love which they likewise have showne to their Lord Christ And thirdly Understanding thereby the Church then by the pillars of silver may be meant the stability of the Church and the perseverance of the Saints or the goodly graces wherewith the Church is adorned or rather the Prophets and Apostles Eph. 2.20 and so also other the faithfull Ministers of Christ wisdomes seven pillars see the Note Pro. 9.1 who by the doctrine of the Gospel are to beare up the Church and by the purity of their lives to be an ornament to her according to that of the Prophet Mal. 3.3 He shall sit as a refiner and purifier of silver and he shall purifie the sonnes of Levi and purge them as gold and silver c. And by the bottome thereof of gold the faith of Believers much more precious then gold 1 Pet. 1.7 or the purity of their hearts or the peace and quiet of their consciences by meanes of their reconciliation with God thorough Christ and by the purple covering the heavenly power wherewith the Church is protected or their hope of heavenly glory or rather their outward conversation which is Prince-like holy and heavenly those robes of righteousnesse which are also washed in the blood of the Lamb Revel 7.14 and many times made the more glorious thorough their sufferings for Christ and by the midst thereof being paved with love for the daughters of Jerusalem the shedding abroad of the love of Christ in the hearts of the faithfull and the ardent love which this fetches back from them both towards God and Christ and their brethren yea indeed toward all men whatsoever all tending to the glory and delight of the elect of God the daughters of Jerusalem Some referre these last words to all that is said before concerning this charet to wit that it was wholly made for the use of the daughters of Jerusalem or that they might be pleased with the sight of it or that they might be wonne highly to love and esteeme Solomon But most Expositors apply it to the last branch only Vers 11. Goe forth O ye daughters of Zion c. This may be taken as spoken together with that in the foregoing verses by the Bride-groomes friends or rather by the Bride her selfe who upon occasion of that which was said in the foregoing verses concerning the magnificence of her Beloveds charet the true Solomon doth call upon others to goe forth and behold that goodly sight yet not to gaze so much upon the richnesse of the charet as to behold the magnificence of him that sat in it And behold king Solomon with the Crowne wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of his heart which may be meant of the Royal Crowne and his mother Bathsheba may be said to have crowned him herewith because it was by her meanes that he rather then any other of Davids sonnes was crowned King 1 King 1.16 or rather it may be meant of some garland or crowne which his mother provided for him against his nuptials for though no such thing be expressed in the Scripture yet it may well be that there was a custome in those times that mothers at the marriage of their sonnes amongst other ornaments provided garlands wherewith they crowned their heads and so the mothers of Princes provided crownes of gold for them In allusion whereto this may be spoken Behold king Solomon with the crowne wherewith his mother crowned him in the day of his espousals c. As if the Bridegroomes friends or the Bride her selfe had said Consider of Solomons state in this his charet and compare it with that of our Bridegroome and you will find that his was as nothing in comparison Or thus You that never saw Solomon with the crowne on his head in the day of his espousals come forth and behold his expresse image in this our Solomon and you will find the glory of our Solomon doth farre surmount his As for the spirituall sense of these words we must consider 1. that Zion being the most eminent part of Jerusalem and so a type of the Church as Jerusalem was see the Note Psal 2.6 the daughters of Zion are the same that were before tearmed the daughters of Jerusalem chap. 1.5 for which see the Note there 2. That by the going forth of these daughters to behold king Solomon is meant that Christians should goe out of themselves out of all their sinnes their worldly intanglements and carnall confidences and out of the false Church Zion transformed into Babylon and should by the eye of faith behold Christ the true Solomon the King of heaven and earth
meete the Lord Christ their Bridegroome CHAP. VII Vers 1. HOw beautifull are thy feet with shooes O Princes daughter For this Title given the Spouse see the Note Psal 45.13 Many Expositors hold that it is the daughters of Jerusalem that doe here set forth the beauty of the Spouse in the severall parts of her body and their maine reason is because they judge it not proper that Christ should speak of himselfe that which we find ver 5. The king is held in the Galleries But nothing is more frequent in the Scripture then for men to speak of themselves in a third person I make no question therefore but that it is the Bridegroom that gives this following large description of the Spouses beauty for who else indeed was fit to speak of those parts mentioned in this and in the following verse but he who was both her maker and her husband Isa 54.5 And for the order that he observes herein in that he begins here with the feete and so goeth upward whereas before Chap. 4.1 he began with the head and so went downward the ground of this I conceive is not only that by this variety this Song might be made the more delightfull but also especially because intending in the first place to praise her for that which did at present chiefly commend her to him to wit her returning to him after her late straying under this expression How beautifull are thy feete c Upon this mention of her feet he takes occasion from thence to proceed by degrees upward in describing the other members of her body Now for the understanding of the first clause How beautifull are thy feet with shooes we must know 1. That by feet in the Scripture is usually meant the motions or goings of the feet see Eccles 5.1 and consequently that as by the beauty of the Spouses feet may be meant literally the modesty gravity and majesty of her gate and particularly the lovelinesse and acceptablenesse of her present return to Christ so also spiritually may be meant thereby the admirable progresse of the Gospel by reason of the zeale and diligence of those that preached it the welcome they should find amongst the people according to that Rom. 10.15 How beautifull are the feet of them that preach the Gospel of peace c as likewise the amiable conversation of Christians their carefull walking in the truth and obedience of the Gospel and zeale in running the wayes of Gods Commandements And 2. that in the beauty of the Spouses shooes there is an allusion to the costly trimming wherewith women in those times used to adorne their shooes whence it is that we read Isa 3.18 of Gods threatning to take away the bravery of their tinkling ornaments about their feet as likewise that the wearing of shooes was in those dayes a signe of those that were in a free and joyfull and prosperous estate and condition as going barefoote was on the other side a signe of bondage and affliction see 2 Sam. 15.30 Isa 20.4 So that by the beauty of the Churches shooes is meant the blisse and comfort of Christians walking in the liberty wherewith Christ hath made them free Gal. 5.1 having their feet shod with the preparation of the Gospel of peace Eph. 6.15 in that being assured of reconciliation by the Gospel of peace they shrink not for any sharpnesse or troubles they meet with in their way as it was now with the Spouse before every small thing discouraged her Chap. 5.3 I have put off my coate how shall I put it on whereas now nothing could hinder her from following after Christ The joynts of thy thighs are like jewels c. That is neate and comely the work of the hands of a cunning workman that is one that is a choice workman for making such things By the joynts of the thighs is meant either the bones that turn and move in the hollow of the thighs or rather the hollownesse wherein the hip or thigh-bone is moved or turned about And indeed the word in the Original which we translate joynts is derived from a word that signifieth turning or turning about Now this signifieth the straight and comely stature of the Spouse and her ready and decent mooving of her body in her going in a due and comely posture And so likewise it may signifie the Churches strength and concord and her upright dealings and Gospel-like conversation As for the last clause the work of the hands of a cunning workman that hath in the mystical sense respect to God who as he hath with incomprehensible wisdome most curiously framed all the joynts in our bodies so he is also the author of his peoples new being and therefore he calls Israel even as they were a righteous people a branch of his planting and the work of his hands Isa 60.21 and it is he that workes all our works in us and for us Isa 26.12 see 1 Cor. 12.6 Vers 2. Thy navel is like a round goblet which wanteth not liquor It is in the Hebrew which wanteth not mixture for which see the Notes Pro. 9.2 Cant. 5.1 And he meanes a goblet full of some precious liquor even to the very brim like Davids cup that is said to run over Psal 23.5 which makes such a bowle the more lovely and beautifull for the drift of the Bridegroome in this comparison is not only to imply the plenty of nourishment which from the navel is conveyed to a child in the mothers womb to the hinting whereof even the roundnesse of the goblet is significant because that makes it the more capacious see the Notes Job 40.16 Pro. 3.8 but also to set forth the beauty of the navel which God hath made to be an ornament to the belly and such that in regard of its curious shape the roundnesse hollownesse and the windings and circlings in it hath some resemblance of a goblet that is artificially wrought and turned with roundlets for the adorning of it And hereby as all Expositors agree that vertue is meant whereby new converts are formed and nourished and cherished in the womb of the Church which may be applyed severally either 1. To the grace of Regeneration it selfe whereby those that are begotten againe and made new creatures are secretly fed and nourished as the child is in the mothers womb by the navel being made carefull to cherish those principles of grace and good desires that are wrought in their hearts which may well be compared to a goblet which wanteth not liquor because this grace is never quite lost but it is as a well of water springing up into everlasting life Joh. 4.14 see also Joh. 7.38 2ly To the Ministers or Ministry of the Gospel whereby the first beginnings of grace are cherished and encreased Gal. 4.19 Which wanteth not liquor in that the Church shall never want that liquor of saving doctrine wherewith the work of grace must be cherished in her children Matth. 28.20 And 3ly To the Sacrament
verse What shall we do for our sister c doth here answer her self But it is farre more plain to take it as the answer of the Bridegroom wherein he tels his Spouse that as their little sister proved either strong or weak they would sutably provide a worthy husband for her that should be both an honour and a defence to her for that I conceive according to the letter is meant by this figurative expression If she be a wall we will build upon her a palace of silver and if she be a door we will enclose her with boards of Cedar But that which is spiritually intended herein by the Holy Ghost concerning the Church of the Gentiles is that we are principally to mind And for this there are different Expositions given which are not altogether improbable As 1. Some take it thus If she be a wall that is If this Primitive Church of the Gentiles be furnished with a Christian Magistracy that may be as a wall about her for her defence and safety We will build upon her a palace of silver that is we will make her Government rich and honourable and glorious And if she be a door that is if she be destitute of Magistrates and have only Ministers and other Ecclesiastical Officers to take care of her to open to some and to give them admission into the Church and to shut out others according to Gospel rules We will inclose her with boards of Cedar a wood sweet and durable that rotteth not nor breedeth worms that is we will make this Government comfortable and strong for their defence so that they may chearfully go in and out before the people and keep them in peace and good order and do the work of the Lord without fear amongst them 1 Cor. 16.10 2ly Others explain it thus If she be a wall that is if she be one of the two wals whereof I am the Corner stone joyning Jewes and Gentiles together We will build upon her a palace of silver to wit that she may be the place of my abode in grace and everlasting glory the purity and beauty and lastingnesse whereof is signified by tearming it a palace of silver and if she be a door that is if she be by her Ministry the door of this palace We will enclose her with boards of Cedar that is we will fortifie her with such durable strength that the gates of hell shall not be able to prevail against her 3ly Others set forth the meaning of it thus If she be a wall that is if she be so strong and well-grounded in the truth that she become as a City that hath wals 2 Chron. 8.5 to wit through her faith and hope of salvation according to that Isa 60.18 Thou shalt call thy wals Salvation and thy gates Praise then we will build upon her a palace of silver that is by the graces of my Spirit communicated by the preaching of the Gospel she shall be made yet more strong to resist her enemies and more beautifull and glorious that she may be still the fitter to be an habitation of God through the spirit Eph. 2.22 And if she be a door that is if she become yet more perfect and compleat like a house or City that hath the doors set up which is one of the last works in building Neh. 3.1 then we will enclose her with boards of Cedar that is we will make her yet more beautifull durable and strong and to be highly esteemed for the savour of her sweet graces 4ly Because by a wall strength and constancy and perseverance is usually signified as in Isa 26.1 We have a strong City salvation will God appoint for wals and bulwarks and that which God spake to the Prophet Jer. 15.20 I will make thee unto this people a fenced brazen wall an expression not unlike that of the Heathen Poet Hic murus aheneus esto therefore I take the meaning of the words to be all one in effect as if the Bridegroom had said You are troubled at the poor and contemptible beginnings of the Gentile-Church but be not so If she be a wall that is if she be well grounded upon the doctrine of the Prophets and Apostles and so she continue firm and constant in the worship of God and the faith of the Gospel not sinking under the heavy weight of afflictions and constantly resisting all that shall seek to corrupt her being herein like a wall where though men knock never so loud there is no entrance can be had then we will build upon her a palace of silver that is we will strengthen and adorn her further with many precious gifts and graces according to that Whosoever hath to him shall be given and he shall have more abundance Matth. 13.12 And if she be a door that is if she be somewhat weaker having embraced the faith but not yet throughly established in it only she doth not resist the Spirit but is willing and ready to open her heart to the word of grace and the motions of the Spirit see the Note Chap. 5.2 then we will enclose her with boards of Cedar that is even in this case also she shall receive a further increase of gifts and graces for the further strengthening and beautifying of her so that to be sure she shall be secured and preserved till she come at length to be made partaker of an incorruptible Crown of glory This I conceive is the true meaning of the words yet there is another Exposition of the last clause of the verse which seems also very probable If she be a door that is if she be over-wavering and inconstant easily tempted and overcome too ready to open and entertain those that would seduce and corrupt her yet we will not cast her off but we will enclose her with boards of Cedar that is we will by a strong fence of affliction barre her up so that she shall not go out to such corrupters nor admit them to come in to her which fully agreeth with that Hos 2.6 Behold I will hedge up thy way with thorns and make a wall that she shall not find her paths Vers 10. I am a wall and my breasts like towers Some take these as the words of that younger sister of the Spouse mentioned by her vers 8. and that because the Bridegroom had said in the foregoing verse If she be a wall we will build upon her a palace of silver c. therefore she replies that she was not a door but a wall strong and firm and constant and that her breasts were as towers to wit as towers built upon the wall of a City that is whatever they had been they were now grown to be such or a husband that loved her would esteem them as such But because it is very hard to reconcile this with that which was said before of this little sister I rather think that it is the Spouse that takes occasion from that which her beloved had said