intimation that they hoped that God would carry them back into their own land and that then they would chearfully sing the songs of Zion though in a strange land they could not doe it And so also some understand the following verse Vers 5. If I forget thee O Ierusalem c. That is say some Expositours so as not earnestly to long after and to wait for the promised restauration of poor Jerusalem which our enemies do so scorn despise and so as not to be most ready to sing the songs of Zion if God should ever carry us back thither to see Jerusalem again in a flourishing condition though now indeed we can neither play nor sing or rather If I forget thee O Ierusalem to wit so as to give my self to musick and merriment whilst thou art in so sad a condition let my right hand forget her cunning that is let my skill fail me of playing upon musicall instruments that gift wherewith God hath honoured me for his service or let a dead palsey seise upon my right hand that I may never play on instrument more see also the following Note Vers 6. If I do not remember thee c. See the foregoing Note let my tongue cleave to the roof of my mouth that is let me be stricken with an apoplexy that I may not be able to sing or to speak But indeed these imprecations are no more in effect then as if they had said that they might well expect some notable judgement from God upon them if they should thus forget Jerusalem If I preferre not Ierusalem above my chief joy that is If I do not esteem desire pray for the happy recovery and flourishing estate of Jerusalem more then any thing that might yield me the greatest joy for mine own particular or rather if I rejoyce in any thing more then in the restauration of Jerusalem or till I see Jerusalem in a better condition if I prefer not my mourning for Jerusalem before the chiefest joy that can betide me Vers 7. Remember O Lord the children of Edom c. To wit how they carried themselves towards thy people in the day of Ierusalem that is in the day of her destruction as it is said of the Ethiopians Ezek. 30.9 great pain shall come upon them as in the day of Egypt that is in the day when Egypt was destroyed see also the Notes Job 18.20 and Psal 37.13 And how they carried themselves is expressed in the following words who said Rase it rase it even to the foundations thereof the meaning whereof is that they with much delight assisted and encouraged the Babylonians in the destruction of Jerusalem as is largely related by the prophet Obadiah vers 11 12 13 14. But now the drift of this prayer of the holy Levites is that as they remembred Jerusalem to pity her so God would remember the cruelty of her enemies to punish them for it covertly to assure the poor Jews that this in his own good time God would certainly doe that because God had foretold this by his prophets concerning the Edomites in particular and that with speciall respect to their unthankfulnesse to the children of Israel who had formerly spared them as brethren Deut. 2.4 5. when they first entred the land of Canaan as Obad. 10. for thy violence against thy brother Iacob shame shall cover thee thou shalt be cut off for ever so in many other places of which therefore in these words Remember O Lord the children of Edom the Levites desire the Lord to be mindfull Vers 8. O daughter of Babylon c. That is O thou great and mighty empire of Babylon now in the prime of thy beauty glory or O thou nation O ye people of Babylon see the Note 2 Kings 19.21 who art to be destroyed which they speak with confidence because this the prophets had foretold as Isa 47.1 c. and in many other places happy shall he be that rewardeth thee as thou hast served us to wit because it shall be counted an honour to them that they have executed Gods vengeance upon such a wicked cruell people because God would recompence this with outward prosperity successe and many earthly blessings Yet some take this as only implying their desire that they might be happy that should so return the cruelty of the Babylonians into their own bosoms Vers 9. Happy shall he be that taketh and dasheth thy little ones against the stones The Psalmist may seem herein to have respect to that place in Isaiahs prophesie where this very thing is expresly foretold concerning the Babylonians Isa 13.16 Their children also shall be dashed to pieces before their eyes c. And his aim herein was to set forth that though this were in it self an act of horrid cruelty yet they that should so use the Chaldeans should be honoured for it because they had exercised the same cruelty towards Gods people PSALM CXXXVIII Vers 1. I Will praise thee with my whole heart c. See the Note Psal 9.1 before the gods will I sing praise unto thee that is before princes great ones see the Note Psal 107.32 for these are often called gods in the Scripture see the Note Exod. 22.28 or before the angels who are present indeed in Church-assemblies as was signified by the images of the Cherubims in the Sanctuary And thence it is that Paul saith that women ought to have a covering on their heads in the holy assemblies 1 Cor. 11.10 because of the angels Vers 2. I will worship towards thy holy temple c. See the Notes Psal 5.7 28.2 praise thy name for thy loving kindnesse for thy truth to wit in setling me in the throne of Israel according as thou hadst promised me for thou hast magnifyed thy word to wit in the promise thou hast made concerning the Messiah the greatest good that ever thou didst make known to thy people or thou hast magnified thy word that is thy faithfulnesse in making good thy word or the infallible truth unresistable power of thy word above all thy name that is above all thy other glorious attributes to wit in that men were chiefly ravished with the admiration of Gods accomplishing the promises which he had made to David concerning the kingdome the promises seemed before hand so unlikely to be performed that when God had fully brought all to passe that he had promised the faithfulnesse of God was so admired herein that comparatively nothing else was thought of Vers 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul That is Though thou didst not presently deliver me yet a gracious answer I had of my prayer in that thou didst inwardly strengthen my faith and patience and courage and so didst support me from sinking under that pressure of afflictions that lay upon me enabledst me quietly chearfully still to wait upon thee Vers 4. All the kings of the
either was in Idumea or bordered upon it See Ier. 49.7 Amos 1.11 12. Obad. 8.9 and that the place of his dwelling is thus expressed as a proof of his singular piety in that though he were not of the seed of Abraham but lived amongst those nations that were much degenerated from the piety of the holy Patriarchs yet he was a man of eminent holinesse and righteousnesse For the time when he lived that likewise is uncertain yet it is most likely that he lived in the daies of the Patriarks before Moses 1. because in his time it seems Religion was not wholly decayed amongst those Eastern nations nor was the true God only worshipped as yet amongst Abrahams posterity 2. because he lived after his afflictions were ended 140 years Chap. 42.16 and by that which is said of his first children it is evident that they were house keepers and therefore that he was of good years before he was afflicted whereas after the age of the Patriarks men seldome lived so long Psal 90.10 3. Because after the giving of the law it was not lawfull to sacrifice save in the place which God had chosen the tabernacle and temple whereas we see ver 5. that Iob sacrificed in the land of Uz. and 4 Because there is not the least mention in this book of any thing concerning the common-wealth of Israel or of any of the glorious works that God wrought for them in Egypt the wildernesse or the land of Canaan which we can hardly say of any book of Scripture besides because they were written after Moses However that in after times the story and name of Iob was famous amongst the Iews is evident Ezek 14.14 Though these three men Noah Daniel and Iob were in it they should deliver but their own souls And that man was perfect and upright c. to wit therefore perfect because upright or he was a man of a sincere heart and just conversation His eminent piety is here first related because this is one of those things which chiefly in this history is recommended to our observation that being a man of such rare piety he notwithstanding underwent such heavy afflictions Vers 3. His substance also was seven thousand sheep c. The great wealth of Iob is thus particularly expressed both because this added much to his commendation that he was not corrupted with his prosperity and wealth as most men are and likewise because his patience was herein the more to be admired that being spoyled of so great riches he bore it as quietly as if it had been a matter of nothing which he had lost So that this man was the greatest of all the men in the East that is in wealth honour credit and esteem yet the comparison must be understood with reference to others of the same quality and condition for that he should be a King as some conceive yea the greatest King in those parts of the world is altogether improbable and his own words of himself do plainly import the contrary Chap. 29.25 I chose out their way and sate chief and dwelt as a King in the army c. Vers 4. And his sons went and feasted in their houses every one his day c. That is his sons used ever and anon to feast one another each one in his day though not for seven daies together without intermission for it is said that each of them sent and invited their sisters to be with them And this is expressed 1 Because it was the occasion of that miserable end that befell his children ver 18 19. when being met together in their eldest brothers house according to their custome the house fell upon them 2. To shew how lovingly they agreed and lived together this being doubtlesse a great aggravation of his grief when tydings were brought him of their sudden death 3. To prove the singular piety of this man so sorely afterward afflicted by this particular of his sollicitous care for his children when they were feasting together Vers 5. And it was so when the daies of their feasting were gone about that Iob sent and sanctified them c. That is he sent and appointed them to sanctifie and prepare themselves for the sacrifices which the next morning he meant to offer up to God in their behalf and this they were to do partly by such outward rites of purifying as were used in those times partly by spirituall means as by holy meditations prayer mortification repentance c. For Iob said It may be that my sons have sinned and cursed God in their hearts That is it being so usuall with men in times of feasting to forget themselves and many severall waies to sin against God thus it may well be it hath been with my children perhaps by some more hainous sin they have provoked God to anger against them and that out of some secret prophanesse and contempt of God in their hearts which because it tends to the vilifâ—ing and dishonouring of God is indeed no better then a cursing of God in their hearts This I conceive is the meaning of those words as not judging it so probable either that Iob made a doubt whether his sons had in the least degree swerved from the rule of Gods law or that he suspected in them the horrid sin of direct blaspheming and cursing of God no not in their hearts Thus did Iob continually That is so often as his sons did thus feast one another each in his course which it seems they did frequently Vers 6. Now there was a day when the sons of God c. By the sons of God here are meant the holy Angels as again chap. 38.7 who are so called first because they do in a speciall manner bear in themselves the image of God to wit in their singular wisedome and knowledge their unspotted purity and holinesse their admirable power and might and in the majesty and glory of their spirituall essence 2. Because all these excellencies wherewith they are endued they have them from God the fountain from whence they flow in regard whereof when they stand before God they are as so many beams of his inaccessible light 3. Because they serve God as sons their father with all chearfulnesse and willingnesse and 4. Because as sons they are alwaies in Gods presence and see his face and of these it is said that on a certain day they came and presented themselves before the Lord Satan being also amongst them c. Which must not be literally understood as if God had certaine dayes wherein he called together the Angels to attend him for the holy Angels are continually in his presence Mat 18.10 Take heed that ye despise not one of these little ones for I say unto you that in heaven their Angels do alwaies behold the face of my Father Or as if any such speeches passed betwixt God and the Devil as here are recorded It is only a figurative expression of this truth that both the good and evil
receive and the more carefully obey what he then gave them in charge as the prophet Daniel acknowledges of himself when he had seen a vision Dan. 10.17 As for me straight way there remained no strength in me neither is there breath left in me Vers 16. It stood still but I could not discern the form thereof c. That is the spirit the angel before spoken of having at his first appearance approached towards him or perhaps walked a turn or two in his sight did at length stand still before him either that he might present himself the more fully to his view or as addressing himself to speak to him and so he saw it though he could not fully and distinctly discern his shape There was silence and I heard a voice This clause may be read as it is in the margin of our Bibles I heard a still voice or a silent voice that is a low whispering voice for as we use to call an imperfect obscure light a dark light so a low soft voice we use to call a silent still voice and the reasons given by Expositours why the angel spake with so low a voice are 1. That hereby might be implyed that it was a secret which God would now whisper as it were into his ear and 2. That Eliphaz might thereby be stirred to receive with reverence and attention what was spoken and that because a man must needs set himself with earnestnesse to hear that which is spoken in such a manner But according to that Translation that is in our Text it cannot be meant of the silence of the voice but of a silence foregoing the voice to wit either the silence of Eliphaz that he spake never a word but waited to hear what would be spoken or else the silence generally that was in the place whereas haply at first the angel appeared with some noise the more to encrease his terrour at length all things were husht and there was a still silence and thereupon saith Eliphaz I began to recover my self out of my fear and being attentive I heard a low still voice speaking as followeth Vers 17. Shall mortall man be more just then God c. That is it is not possible and this Eliphaz alledgeth 1 Because when men in their troubles do expostulate with God as if he had dealt too hardly with them and especially if they plead their own integrity and righteousnesse as if thereby they had deserved better at Gods hands they do hereby make man to be more just then God and that because a just righteous man will not punish any one causelessely or unjustly yea they do hereby as it were professe themselves to be more just and pure then God their creatour who hath so causelessely punished them and 2. Because he conceived that Iob by expostulating so with God and especially by alledging chap. 3.23 26. how humbly and warily he had walked and that purposely to avoid Gods displeasure the bitter effects whereof were yet notwithstanding now fallen upon him had in effect made himself more just then God Vers 18. Behold he put no trust in his servants and his angels he charged with folly These words as it is most probable are added by Eliphaz for the better clearing of that before in the former verse which was declared to him in a vision by an angel the servants of God here meant are the angels as it is expressed in the second clause for that men who are Gods faithfull servants are not included is clear by the opposition in the following verse How much lesse on them that dwell in houses of clay c. and that as they were all at first created in a holy and glorious estate and condition and of them it is here said that God put no trust in them that is that they are not firmly and unchangeably righteous in themselves God could not trust nor rest upon their righteousnesse being mutable creatures subject to sin and to fall from their estate as some of them did and the rest also might do had not God by Christ established them in this blessed and perfectly holy condition wherein they now serve God Col. 1.19 20. For it pleased the father that in him should all fulnesse dwell And having made peace through the bloud of his Crosse by him to reconcile all things to himself by him I say whether they be things in earth or things in heaven and 2. That he charged them with folly which may be meant not only of those Apostate angels who abode not in the truth and so were cast to hell but also of the holy angels who though they be not in the least degree tainted with sin yet before God they are chargeable with folly not only comparatively in regard of his infinite wisdome and purity even as the moon and stars have no light when the Sun appears but also in regard of their vanity and weaknesse as they are mutable creatures because they are like enough in themselves to fall away and to forsake their own happinesse if God should not support them Vers 19. How much lesse on them that dwell in houses of clay c. From that which is said in the former verse concerning the instability of the angels Eliphaz inferres how much lesse likely it is that men should be found so unblameably just that nothing should be found in them reproovable and for which God may justly punish them who dwell in houses of clay that is in earthly bodies whose foundation is in the dust and are crushed before the moth that is are crushed and molder to nothing if God laies his hand upon them more suddenly and easily then a moth is crushed and rubbed to dust between a mans fingers And thus he maketh the earthly and frail condition of man the ground of this inference 1. Because the angels Gods choice servants do continually behold the face of God Matth. 18.10 attending alwaies upon him as the Peeres of heaven in the glorious Palace of the heavenly Ierusalem and men that dwell here below and behold him only afarre off darkly and obscurely cannot be thought to be so righteous and holy as they are 2. Because in regard of their earthly condition they are so addicted to earthly things that hereby they are often insnared in sin and 3. Because by reason of their frailty they are subject to many miseries and so in danger to be carried away with their passions and to forget God Vers 20. They are destroyed from morning to evening That is they are gone on a sudden well in the morning and dead before night Psal 90.5 6. In the morning they are like grasse which groweth up In the morning it flourisheth and groweth up in the evening it is cut down and withereth or all the day long they decay and wax old insensibly by degrees and approach still nearer to their end and have every moment somewhat spent of their life yea they are subject to sudden destruction from morning to
therein is 1. that they might be hardened in their sins and so might never repent and become righteous or 2. which implyes the same that God would not justify them Let them not come into thy righteousnesse that is Do not pronounce them righteous let them not partake of that righteousnesse or faithfulnesse whereby thou art alwaies certainly wont to absolve and justify those that do truly believe and repent see the Note Psal 51.14 and so it is the same with that which is added in the next verse that they might not be numbered amongst the righteous or 3. which I like the best that they might never come into heaven for that is indeed called righteousnesse elsewhere as Psal 24.5 concerning which see the Note there Vers 28. Let them be blotted out of the book of the living c. That is Let them not be of the number of those that were from all eternity chosen and ordained both to the life of grace and of glory hereafter and accordingly when they die let them be cast into hell as it seems to be more clearly expressed in the following clause and not be written with the righteous Yet withall I conceive that this phrase of blotting them out of the book of the living may also imply a desire that however by outward profession they might be of the number of those that were the Church and people of God and thereupon might accordingly hope and boast that their names were written in heaven yet God would not own them for such yea that God would manifest that they were reprobates to wit either by casting them out of the Church as we see the Jews are not now the people of God but the Gentiles are succeeded in their room or by casting them out into utter darknesse The expression here used is the same with that Ezek. 13.9 concerning the false prophets they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel c. I know indeed some understand both of being cut off by death But for this and other things see the Note Exod. 32.34 Vers 29. But I am poor and sorrowfull c. That is afflicted and broken-hearted see Psal 40.17 yet some apply it to the poverty and low estate of Christ let thy salvation O God set me on high that is let it set me above the reach of mine enemies see the Note Psal 28.9 But this too some understand of Christs ascension Vers 31. This also c. Having said in the foregoing verse I will praise the name of God c. he adds This also shall please the Lord better then an ox or bullock that hath horns and hoofs and either the drift of these last words that hath horns and hoofs is to set forth what bullock he meant to wit one that was young and tender whose horns began to bud forth and whose hoofs began to harden or one that was for years ripe and fit for sacrifice thereby to set forth that thanksgiving was more acceptable to God then any the choicest sacrifice or else they are added by way of slighting those legall sacrifices of brute beasts in comparison of that reasonable service of praise as if he had said the calves of our lips so the prophet calls our praising God Hos 14.2 is a sacrifice far more acceptable to the Lord then calves or bullocks that have horns and hoofs Vers 32. The humble shall see this and be glad c. See the Notes Psal 34.2 and 40.3 and your hearts shall live that seek God that is your hearts that were in a manner dead within you because of mine or your own sad distresses shall be revived again see the Note Psal 22.26 Vers 33. For the Lord heareth the poor and despiseth not his prisoners That is his servants that are brought into the straights of any distresse by Gods afflicting hand for their sins or those that are persecuted and bound for his sake or for his truth and cause Vers 35. For God will save Sion and will build the cities of Iudah c. David foreseeing by the spirit of prophesy the great calamities that would befall the land and people of Israel in succeeding times doth here foretell for the encouragement of the faithfull that the reformation begun amongst them by the setting up of his throne should be carried on that God would preserve Sion the place of his publick worship with which he begins because the maintenance of Gods worship was the foundation of all their happinesse and that he would cause the whole kingdome to prosper and flourish unto the coming of Christ of whose kingdome his was a type and withall the same he intends also concerning the Church of Christ Gods spirituall Sion see the Note Psal 2.6 that they may dwell there and have it in possession that is that the faithfull Israelites may dwell long in Sion and in the land of Canaan see the Note 2 Sam. 7.10 and that the faithfull may continue in the Church and after this life may dwell for ever in the heavenly Canaan Vers 36. The seed also of his servants shall inherit it c. This must be understood as the former verse 1. of the faithfull Israelites continuing in the land which God had given them and some understand it of the times when the Jews shall be converted to Christ and 2. of the true believers abiding in the Church and at last for ever with God in heaven PSALM LXX Vers 1. MAke haste O God to deliver me c. See the Notes Psal 40.13 c. where we have this whole Psalm almost word for word PSALM LXXI Vers 1. IN thee O Lord do I put my trust c. Many passages in this Psalm make it most probable that this Psalm was composed by David in his old age when his son Absalom was risen up against him see vers 9 and 18. But for the two first verses see the Notes Psal 31.1 2. Vers 7. I am as a wonder unto many c. That is say some Expositours either 1. because thou hast so wondrously advanced me raising me from keeping sheep to sit on the throne of Israel and hast alwaies hitherto so miraculously preserved me or 2. because I walk so strictly and because my waies seem so strange to them in that I restrain my self from that liberty and from those pleasures to which others give up themselves and can so willingly expose my self to so great troubles for conscience sake and then bear them too with patience and chearfulnesse according to that which Peter saith to the faithfull in those times 1 Pet. 4 4· they think it strange that you run not with them to the same excesse of riot or 3. because thou hast now forsaken me who have alwaies served thee so constantly and trusted in thee with so much confidence But I rather conceive the meaning is that because of his uncouth waies and because of the grievous afflictions
that it was to be in Ephratah that is in Bethlehem Gen. 35.16 which was a very fruitfull place called therefore Ephratah which signifyeth fruitfulnesse as for the same cause also it was called Bethlehem that is the house of bread indeed it is not improbable that such a report might be spread abroad concerning Bethlem Ephratah in regard that many men might be inclinable to think that the city where David their king was born was likely to be made the seat both of the kingdome and Sanctuary we found it in the fields of the wood as if they should have said but now we have unexpectedly found that the place where the Ark must be settled is in the threshing-floor of Araunah the Jebusite see the Note 2 Sam. 24.18 which might be called the field of the woods because it was a woody placeâ— or in Jerusalem or mount Zion which might be so called because it was but a barren soil and compassed about with hils that were covered over with wood 3. That this is spoken of Davids removing the Ark to the city of Zion We heard of it at Ephratah that is the same of this solemn transporting of the Ark to Zion was brought unto us the inhabitants of Bethlem Ephratah we found it in the fields of the wood that is as is before noted in Kiriath-jearim for it is in the Hebrew in the fields of â—oar Joar differeth not much from jearim Or 4. that this was spoken by way of congratulating the bringing of the Ark in to the Temple according to the desire of David as into the place appointed of God for its settled abode We heard of it at Ephratah that is say some Expositours We heard of the ancient men in Bethlem Ephratah even when we were children where the Ark was to be settled or as others we heard of it of David the Ephrathite that is who was of Bethlem Ephratah accordingly we found it in the fields of the wood that is in Jerusalem or in mount Moriah the floor of Araunah as is before noted he being anointed king the place of the Arks settled abode is now discovered But to me the two first seem the most probable Vers 7. We will goe into his Tabernacle c. See the Note again Psal 43.3 we will worship at his foot-stool see the Notes 1 Chron. 28.2 Psal 99.5 In this verse the people are brought in resolving that since the Ark was now brought into the place which God had chosen for its setled abode they would now diligently frequent that place of his presence publick worship they speak as rejoycing at the benefit which thereby would redound to Gods people Vers 8. Arise O Lord into thy rest c. See the Note 2 Chron. 6.41 Vers 9. Let thy priests be clothed with righteousnesse c. That is Let them be righteous holy and live holily and righteously particularly let them carry themselves justly holily in the execution of their priestly office see the Note Job 29.14 And in this expression he alludes to the holy garments wherewith the Priests were clothed Exod. 28.23 In the 2. Chron 6.41 this clause is expressed thus Let thy Priests O Lord be clothed with salvation accordingly the meaning here may be Let the manifestation of thy righteousnesse in protecting them by thy grace providence in shewing thy self tenderly carefull over them be an ornament to them for which see the Note there And they therefore that think this Psalm was composed to be sung at the removing of the Ark from the house of Obed-Edom do conceive that David doth hereby implicitely desire that no such thing might now befall them as had before in the sudden death of Uzzah And let thy Saints shout for joy that is Let thy holy people exceedingly rejoyce in the manifold mercies which through thy favour they enjoy or particularly in the benefits they enjoy by means of the ministry of thy priests and the settling of the Ark amongst them I know that some understand this of the Levites whose work it was to praise God with singing of Psalms in the Temple But if we compare this with the place before cited 2 Chron. 6.41 it will clearly appear that the former exposition is the best Vers 10. For thy servant Davids sake c. That is say some Expositours for thy Christs sake who is often in the Scripture called David see the Note 2 Sam. 22.51 But others again conceive that David himself doth here desire that God would remember him his servant and make good his promises to him whom he had anointed king over Israel turn not away saith he the face of thine anointed And some restrain his request to this that God would not send him away without effecting the work he had undertaken of removing the Ark from the house of Obed-Edom to Zion as he had done before when Uzzah was smitten But I rather take it to be the prayer of Solomon or of the people on Solomons behalf to wit that God remembring the promises he had made to David out of the respect he bare to him who was a man after his own heart would not cast off his son Solomon that was anointed to succeed him in the throne out of his sight nor reject his prayers or frustrate him of his hope in building a Temple for the Lord as his father had appointed him all which will be evident by comparing this place with that 2 Chron. 6.42 Vers 11. The Lord hath sworn in truth unto David he will not turn from it Of the fruit of thy body will I set upon thy throne See the Notes 2 Sam. 7.11 16. and Psal 89.3 Vers 13. For the Lord hath chosen Zion c. See the Notes Psal 78.68 and 1 Kings 9.3 Vers 15. I will satisfie her poor with bread That is I will not only give them food enough but also by my blessing upon it cause their food to nourish and satisfie them Vers 17. There will I make the horn of David to bud c. That is In Zion I will make the strength and glory of his kingdome to grow up and encrease see the Notes 1 Sam. 2.1 10. 2 Sam. 22.3 Psal 89.24 But withall this expression of the budding of the horn of David seems to have respect both to the mean condition from which David was advanced as likewise to the strange growing up and shooting forth of his kingdome again in his posterity when it was brought very low as it was by the schism of the ten tribes that fell off to Jeroboam and often afterwards in their civill wars yea when it was in a manner cut off as it was in the Babylonian captivity but especially when it was so utterly ruined at last that there seemed to be no memoriall left of it yet then in Christ that horn of salvation Luk. 1.69 budded and sprang forth again and from Zion where indeed Christs kingdome began did spread
as it is in the Originall shall be set on high to wit in that safety that men are on some high rock where the waters cannot drown them or in some inaccessible high fortresse above the reach of danger Vers 26. Many seek the rulers favour c. To wit in any cause which they have to be decided by law but every mans judgement cometh from the Lord who orders the hearts tongues of judges to give sentence as he pleaseth Yet this may be understood more generally of mens seeking the favour of great men in any respect whatsoever It is in the Originall the face of the ruler because the favour of men is usually seen in the chearfulnesse of their countenance And then the meaning of the following clause but every mans judgement cometh from the Lord must be either that great persons can doe nothing to those that seek their favour whether good or evill but as God by his Providence is pleased to order it or else that God is the great judge that shall at the last day passe sentence of eternall salvation or damnation upon men that in regard thereof his favour was rather to be sought then the favour of all the great men that are in the world CHAP. XXX Vers 1. THe words of Agur the son of Iakeh even the prophecy c. Many of the Hebrews hold that it is Solomon that is here called Agur But because the reasons which they give from the signification of these words Agur the son of Iakeh are extreamly forced because the style of this chapter is so different from that of Solomons Proverbs and because that which follows vers 8. Give me neither poverty nor riches feed me with food convenient for me is so unsuitable to Solomons condition a Prince so glorious great upon whom God bestowed such abundance of wealth there is no question to be made but that this Agur the son of Iakeh was some other man that was famous for his eminent wisdome and that given him by the speciall inspiration of Gods spirit it may be in the dayes of Solomon though that be the more questionable because he is not named amongst the wise men of his time 1 Kings 4.31 or rather in the daies of Hezekiah whose servants collected all the last recited Proverbs from the beginning of the 25. chapter unto this place so his Proverbs are here added together with Solomons Nor need it seem strange that these sayings of his are called a prophecy because as teaching is often in the Scripture tearmed prophecying so any holy doctrine especially when given by divine inspiration may be called a prophecy The man spake unto Ithiel even unto Ithiel Vcal who were certain men in those times to whom he delivered these following instructions I know that severall of our best Expositors do hold that by Ithiel and Vcal here Christ is meant Ithiel being equivalent to Immanuel so signifying the union of two natures the divine humane in the person of Christ as likewise Gods gracious presence with us in through the Lord Christ only they say Immanuel signifieth God with us Ithiel by a nearer application God with me Vcal importing Christs omnipotency because the word signifieth I shall prevail But for my part I see no clear ground in these words for this great mystery but doe rather understand the place plainly thus that this Ithiel Vcal were the friends or the disciples of Agur or it may be his sons or his scribes to whom he dictated all that followeth in this chapter Vers 2. Surely I am more brutish then any man c. To wit in of my self in regard of any knowledge that I have attained by mine own endeavours I am the simplest of men others have more knowledge then I have and have not the understanding of a man that is the understanding wherewith man was at first created or which is requisite for man or the understanding of any mean ordinary man And it may indeed well be that Agur was some mean unlearned man that the wisdome he had was by the extraordinary revelation of Gods spirit as it was also with the prophet Amos chap. 7.14 15. I was a herdman and a gatherer of sycomore fruit c. As for the scope of these words some conceive that Agur being desired by Ithiel Vcal to inform them in some matters of high concernment or to resolve them concerning some difficult questions or generally to impart unto them some of that great wisdome which God had conferred upon him he first gave them this modest answer not unlike to that of Socrates Hoc tantum scio quod nihil scio as if he should have said Alas why do you seek these things of me that am the simplest of men am ignorant of many things that it were fit I should know Again others hold that being to propound certain hard questions to them that were above the reach of mans understanding therefore he begins with this acknowledgement of his own weaknesse and ignorance that to shew that men are not to weary their minds with a curious enquiry into such high questions but modestly to keep themselves within the bounds of the Scripture contenting themselves with the knowledge of those things which God hath there revealed to them Or rather lastly his drift seems to be in the beginning of his speech to lay down this conclusion that both himself all other men are naturally ignorant of all saving knowledge can no otherwise attain it but by the revelation of God in Christ as he hath manifested himself in his holy word And to the same purpose is that which followeth Vers 3. I neither learned wisdome c. Some understand this first clause of the knowledge of men in naturall civill things so they conceive that Agurs purpose therein was to shew that as he knew very little by his own naturall understanding so neither had he been trained up as a scholar for the learning of such kind of wisdome by the instruction of others and that therefore he was not fit to teach others that had not been himself formerly taught by others And then for the second clause nor have the knowledge of the holy that they understand of the knowledge of the angels who are called the Saints or the holy ones Dan. 4.13 17 8.13 or of the holy prophets in former times and so they conceive the drift of these words to be all one as if he had said that considering the weightinesse difficulty of those things he was to speak of he could not but acknowledge his own insufficiency such things being fitter to be discoursed of by angels or by the holy inspired prophets then by him But I conceive both clauses are to be understood of true saving wisdome knowledge I neither learned wisdome nor have the knowledge of the holy that is I have not learned heavenly wisdome by the instruction
of worldly men nor have I by mine own reason understanding study attained the knowledge of the mysteries of salvation the knowledge of the holy those saving holy truths which are revealed in the holy Scripture which all the saints they only do attain Vers 4. Who hath ascended up into heaven or descended c. That is Who is it that doth by his Providence govern all things both in heaven above and in the earth beneath or rather Who hath been able to goe up into heaven to see what is done there or to know what God hath there determined concerning the way and means of mans salvation and who hath then descended again to tell what he hath seen there or to make known unto others the counsels of God concerning mans salvation It is as if he had said surely no mere man ever did this It is as possible for man with his body to climb into heaven and then to come down again as it is for him to know all the creatures in heaven and earth or much more to rule and govern them or as it is for him to understand of himself or by his own power the way and means of life eternall It is onely God that hath all the creatures at his beck and command and that therefore exactly understands them all and it is God only that can reveal to man what he hath from all eternity appointed concerning the way of mans salvation So that the drift of this passage is to shew how poor and weak and brutish mans knowledge is in comparison of Gods or how impossible it is that man should understand any thing of true wisdome unlesse it be by revelation from God in Christ And it may well be that with respect to this place Christ used that expression concerning the impossibility of mans attaining the saving knowledge of heavenly mysteries unlesse they were by him who came out of the bosome of the father revealed unto them Ioh. 3.13 And no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven Yea and to the same purpose are the following Questions Who hath gathered the wind in his fist that is Who hath the winds absolutely at his disposing so that he can hold them in or let them loose at his pleasure Who hath bound the waters in a garment that is as in a garment which may be meant both of the waters in the clouds which are as a black mantle wherewith the heavens are sometimes covered wherein the waters are bound up that they may not all fall down together suddenly but may be distilled down by little and little as through a strainer likewise of the waters below as namely the waters of the sea which are there held within the sea-shoares by the speciall Providence of God as with a garment for which see also the Note Iob 38.9 or the waters in the earth which are there covered bound up as in a garment so are strained out here there in springs fountains Who hath established all the ends of the earth that is Who hath caused the whole globe of the earth from end to end every way to stand fast in the midst of the aire without any thing to support it or Who hath setled the sea-shoares so fast sure that they are not overborn by the sea notwithstanding the raging billowes thereof do with such violence beat upon them What is his name what is his sons name if thou canst tell As if he should have said Tell me who it is name me the man if thou art able that hath done these things or if such a man there hath been only he is now dead tell me then any of his sons or posterity that are descended from him And the question doth doubtlesse imply a vehement negation that there was never any but God the only-begotten Son of God that could do these things whose name must needs be ineffable because his offence being is incomprehensible which shews that the scope of all these Quere's is to imply how brutish the knowledge of man is in comparison of the wisdome of God whereby he hath done and doth daily such wonderfull things and so far above the reach of our understanding and that therefore the only way for men to attain wisdome is not curiously to search into those things which are above their reach but humbly to seek it from God in Christ Vers 5. Every word of God is pure c. See the notes Psal 12.6 119.140 Having shewn in the foregoing verse that God in Christ is the only fountain of all true wisdome this is added to shew that God hath in his word the unquestionable foundation of faith revealed this wisdome unto us and that here therefore we can only attain the saving knowledge of God and of Christ He is a shield unto them that put their trust in him that is to them that having attained the true knowledge of him do thereupon put their trust in him in the sure promises which in his word he hath made to them Vers 6. Adde thou not unto his words c. As namely by pretending any revelation from God by canonizing any humane writings or by misinterpreting the Scriptures so affirming that to be the word of God which indeed is not And observable it is that Agur makes no mention here of the sin of diminishing ought from Gods word as Moses doth Deut. 4.2 which was doubtlesse because men are most prone by false glosses wresting of it to adde unto it Lest he reprove thee that is Lest he severely punish thee to wit for thy sawcinesse presumption in falsifying his word thou be found a liar namely when God shall discover thy forgeries impostures Vers 7. Two things have I required of thee c. To wit two things particularly principally as most needfull both for Gods glory his own good deny me them not before I dye that is as long as I live in this world for so it is in the Original withhold them not from me before I dye Vers 8. Remove far from me vanity and lyes c. By vanity may be meant all vain courses as Idolatry see the Note 2 Kings 17.15 or pride or covetousnesse such other sins as carry men greedily to seek after or to glory or delight in the vain things of this world see the Notes Psal 4.2 24.4 yea all kind of sin and wickednesse whatsoever see the Note Iob 31.5 by lies all errors in judgement evill thoughts concerning God all false dealing either by word or deed all perjury craft cousenage hypocrisy And by desiring that God would remove these far from him may be meant that God would pardon him not lay these to his charge likewise that he would sanctify him purge him from these corruptions not suffer them at any time to prevail against