pressed Job with this greatnesse of God and the basenesse of man in comparison of God to this I answer that they alledged this to inferre from thence that therefore Job was certainly a wicked man God being so infinitely wise and just would not else have punished him so severely but now Elihu alledgeth it upon a better ground only to convince him of his fault in murmuring against God and pleading so peremptorily with him as he had done Vers 13. Why dost thou strive against him for he giveth not an account of any of his matters That is He is not to be called to give a reason of what he doth his will is a law most righteous and it is reason sufficient that it is his pleasure it should be so And thus he covertly reproves Job for complaining so often that God had not made known to him why he used him so hardly as chap. 10.2 I will say unto God Do not condemn me shew me wherefore thou contendest with me and in many other places Vers 14. For God speaketh once yea twice yet man perceiveth it not As if he had said For the truth is that God doth sufficiently make known to men sometimes by one means sometimes by another why he punisheth them and what it is he would have them doe though men through the ignorance or pride or security of their hearts perceive it not It cannot therefore be said that God forewarns them not God speaketh once yea twice that is again and again by severall waies and means We have the same phrase Psal 62.11 God hath spoken once twice have I heard this that power belongeth unto God Vers 15. In a dream in a vision of the night c. This is mentioned as one of the waies whereby God warns men of their sins either before or when he afflicts them Indeed in those daies of Iob before God had given men his written word such divine revelations were the chief way whereby he made known his will unto men and besides it is probable that Elihu hath respect herein to that which Iob had said chap. 7.14 thou scarest me with dreams and terrifiest me with visions Vers 16. Then he openeth the ears of men c. That is Then he revealeth his will to men by shewing them their sins and what he would have them doe and causeth them to attend to what is discovered to them as coming from God As for the following clause and sealeth their instruction I conceive the meaning of it to be plainly this that he causeth that instruction which he affords them in such dreams and visions to be surely imprinted upon their minds Yet I know many Expositours do otherwise understand it as first that when God hath thus declared to them his will and warned them of their sins by dreams and visions then he sealeth those instructions by following corrections that is he confirms and makes good what he had so spoken he makes them see the certain truth of that which he had so revealed to them or secondly that he drives home the instruction given them by assuring them in the same divine revelations as certainly as if he gave it them under his hand and seal that if they will not receive instruction judgement shall follow Vers 17. That he may withdraw man from his purpose and hide pride from man That is that he may take man off from those sinfull courses upon which he was fully bent and cure him of his pride to wit that pride which is the root of all evil that makes men exalt themselves to the contempt of God as if they might doe what they pleased themselves For then may pride be said to be hid from man when he ceaseth to be proud there is no more pride to be found in him but he is humbled being as one that is ashamed and confounded in himself and blusheth even to hold up his face before God Vers 18. He keepeth back his soul from the pit and his life from perishing by the sword That is And thus by bringing him to repentance he saves him from that temporall and eternall destruction which otherwise would have fallen upon him for by the pit may be meant both the grave and Hell and by the sword the sword of Gods vengeance both here and hereafter Vers 19. He is chastned also with pain upon his bed and the multitude of his bones with strong pain This is mentioned as another way whereby God speaks to man as he had said before vers 14. to wit by the rod of correction when God strikes a man with some sore sicknesse so that the multitude of his bones that is every bone in his body as many as they are is tortured with pain And this Elihu the rather mentions because this was Jobs case who had often complained that his very bones were pierced with pain as we may see chap. 30.17 and in many other places Vers 20. So that his life abhorreth bread c. That is his soul as it is expressed in the next clause and his soul dainty meat and the soul we know is usually put for the whole man and so the meaning is only this that the poor sick man abhorres all meat even the daintiest that can be brought him Vers 22. His soul draweth near unto the grave and his life to the destroyers Some by the destroyers understand those paroxysms and pangs that seise upon men when they are dying and are usually counted the forerunners of death others the angels whom God many times imployes in cutting off men by deadly plagues as in that pestilence wherewith so many were so suddenly destroyed in Davids time 2 Sam. 24.16 others the worms or whatever else there is in the grave that consumes the dead bodies that are laid there and others again conceive it is meant of the devils who are wont to drag the souls of wicked men to hell when they die and to torment them there But I conceive it is best to comprehend therein all that in death tends to the destroying of men Vers 23. If there be a messenger with him an interpreter one of a thousand c. Some understand this of an angel sent from heaven to this sick man and indeed in those times God did usually make known his mind to men by his holy angels to wit that if of those thousands of angels that attend upon God there be any one sent to him as a messenger and interpreter of Gods will to shew unto man his uprightnesse then he will be gracious unto him c. But it is farre better understood of a prophet or man of God sent unto him from God an interpreter that is one whose office and work it is to declare the will of God to men and that is then accordingly to make known to the sick man the purpose of God in laying that affliction upon him one of a thousand that is one that will skilfully and faithfully deal with him and amongst a thousand
Arthur Jackson ANNOTATIONS Upon The five Books immediately following the Historicall Part of the OLD TESTAMENT Commonly called the five Doctrinall or Poeticall Books To wit The Book of Iob the Psalms the Proverbs Ecclesiastes and the Song of Solomon WHEREIN First all such passages in the Text are explained as were thought likely to be questioned by any Reader of ordinary capacity Secondly in many places the grounds of divers Scripture-expressions are set forth and other things noted needfull to be known that are not so easily at the first reading observed And thirdly many places that might at first seem to contradict one another are reconciled Intended chiefly For the Assistance and Information of those that use constantly every day to read some part of the Bible and would gladly alwaies understand what they read if they had some man to help them The third Part. By ARTHUR JACKSON Preacher of Gods VVord at Faiths under Pauls Prov. 2.3 4 5. If thou criest after knowledge and liftest up thy voice for understanding If thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of the Lord and find the knowledge of God Chrysost Homil. 13. in Genesin Sicut aromata quanto magis digitis teruntur tanto majorem natura sua flagrantiam reddunt ita Scripturis usu venit ut quanto quis illis est familiarior tanto magis videre possit latentem in illis thesaurum pluresque percipere infallibilium divitiarum fructus LONDON Printed by ROGER DANIEL for the Authour and are to be sold by severall Booksellers MDCLVII To my loving and dearly Beloved neighbours and friends the Inhabitants of the Parish of Faiths under Pauls Dearly beloved in the Lord HAd there been nothing else to have put me upon this Dedication but the great respect which you shewed to my Predecessour Reverend Mr. Geree that alone had been abundantly enough to have commanded this Respect from me to you The contributing of 30l. per annum to his widow so long as she lived and the raising of a considerable portion of money for one of his children after her decease that was left without any provision was such a Testimony of the high esteem you had of that your pious Pastor as is not I think to be parallelled by that which hath been done by any other Congregation And I have purposely made this honourable mention of it that when there is the like occasion it may be an example to many others But I have other inducements to move me to what I here now doe The greatest part of this Work such as it is hath gone through my hands since I was called by you to undertake the charge of your souls and therefore by reason of the speciall Interest you now have in me I know none that may challenge a more speciall Interest in these my poor labours then you may do The design indeed of the Work looks farther then you even to the common good of all that shall seek for some help herein for the understanding of this part of the Holy Scripture But yet because the support the Author hath of late years received from you hath contributed so much to the carrying on of the Work he cannot but think it most equall that it should tender its first service to you and that too the rather because many of you by reason of your calling are like to be very instrumentall in spreading it abroad into the hands of others To you therefore my dear Brethren together with as many affectionate desires of your spirituall good as my poor heart can hold do I here present this 3. part of my Annotations and do indeed own it as a speciall mercy of divine Providence to me considering how far my daies were declined ere I was called to dispense the word of Grace amongst you that the thrid of my life should be drawn out so far beyond mine own expectation that I should now have the opportunity of leaving behind me this pledge and memoriall of my thankfull acknowledgement of your love and kind respects to me in the extent whereof amongst you I think I may glory as much as can well be expected in these broken times as likewise of the tender affection which I bear to you all and that continually I have you in my heart to use the Apostles expression Phil. 1.7 that I may by all possible means to the utmost of my power advance the spirituall and eternall good of your souls Only now I beseech you let me close this tender of my service herein with this Request that you would not by looking on this Dedication and minding the Book no farther make that a vain and empty complement which I present unto you with a reall desire of advancing the stock of your saving knowledge in the great things of Gods law and which I hope through Gods Blessing may turn to profit in this regard if you will be pleased attentively to read over these Notes together with these Scriptures which their design is to unfold Oh my Brethren as you desire to growingrace and in the knowledge of our Lord and Saviour Iesus Christ be much in reading the Scriptures the Oracles of God Hearing hath the preheminence for awakening Conscience But Reading in my poor judgement carries with it some kind of peculiar advantage for the edifying and establishing of the minds of Christians in point of solid knowledge As for these particular Books which are here explained I think I may safely say without any blame-worthy reflection upon the rest of the Scripture that they are the choicest pieces of the Old Testament The Scripture is the Paradise the garden of God upon earth and these Poeticall Books are as I may say as so many goodly knots in the midst of this garden wherein the discoveries that are made of divine truths are set forth with the intricacies and elegancies of many florid figurative expressions purposely to render them the more delightfull to us Solomon himself saith as much in expresse terms concerning his Books Eccles 12.10 The Preacher sought to find out acceptable words or as it is in the Hebrew words of delight And this may well invite you with strong affectionate desires to search into those treasures of wisdome which are therein so pleasingly conveyed to us And now my dear Friends I have nothing farther to adde but my prayers for you that you may be still united more and more in the way of truth and in the bond of Christian love and peace and withall earnestly to begge your daily prayers for me that I may be still enabled through grace so to hold forth the Word of life unto you that I may rejoyce in the day of Christ that even to you-ward I have not run in vain neither laboured in vain which I hope you will not fail to doe for April 21. 1658. Your servant in the work of the Lord ARTHUR JACKSON A Preface or Advertisement To
know there is a judgement Now Zophar being exceedingly netled with these words breaks out presently as in relation thereto Therefore doe my thoughts cause me to answer and for this I make hast as if he should have said Whereas you think to stop our mouths by threatning us with the judgements of God so farre am I from being terrified herewith that this above all forceth me to speak so that now I am not able to hold my peace any longer And three reasons may be conceived why Zophar should upon those words above others be so much stirred in his spirit that he could no longer forbear 1. Because he might judge this most insufferable that he that lay under such judgements of God himself should yet be so confident that he was in the right as to threaten them with the judgements of God for speaking against him perceiving how he wrongfully applyed the judgements of God it was time to make him sâ— his errour herein 2. Because he might apprehend that he had now a notable advantage to convince him from his own words since if wrath bringeth the punishments of the sword as Iob said what cause had he to be afraid of this sword of divine vengeance that had in so much fury and wrath uttered so many bitter speeches against God and so scornfully despised the admonition of his friends and 3. Because he might be eager to put him in mind that if there were judgement and a sword of divine vengeance for wicked men he might thence know what himself was whom this sword of God had already so sorely wounded However observable is the expression which Zophar here useth My thoughts cause me to answer for hereby he would seem to imply that though he should speak zealously yet he should not speak rashly because he had seriously be thought himself of what he meant to say Vers 3. I have heard the check of my reproach c. That is the checks and taunts wherewith to my reproach thou hast upbraided me and scorned the truth of God which hath been spoken to thee for though some Expositours referre this particularly to that sharp expression of Iob chap. 19.23 why do ye persecute me as God and are not satisfied with my flesh as if he should have said What Do you charge me with persecuting you with eating up your flesh Are you not ashamed to cast such base reproaches upon us And others to that before mentioned vers 29. where he had threatned them with the sword of divine vengeance yet I should rather understand it generally either of Iobs stiffenesse in maintaining still the truth of his cause and the innocency of his person which Zophar esteemed a reproach to them or of all those tart passages in Iobs speeches wherewith Zophar apprehended himself to be reproached he still applying that to himself which Iob had spoken in common to them all As for the following clause and the spirit of my understanding causeth me to answer by the spirit of his understanding may be meant either the spirit of God enlightening his mind and causing him to understand or his soul by which he was inabled to understand or the force and strength of his understanding or the highest and chiefest and most refined part of the understanding that which is most free from the dregs of passion But however doubtlesse the drift of Zophar in this expression was either to imply that he meant to answer Iob with reason and understanding and not in passion and anger as Iob had still replyed upon them or else rather to shew that the reason why he could not forbear speaking any longer was because he did clearly understand that it was the truth which they maintained against Iob and was able by evident reason to convince him of his folly in reproaching his friends as he had done for that which they had spoken and of the wickednesse which they had charged him with Vers 4. Knowest thou not this of old since man was placed upon earth c. As if he should have said I appeal to thine own conscience caâ—st thou be ignorant of that which the experience of all ages hath approved to be true ever since God first made man and placed him upon the earth to wit as it follows in the next verse that the tryumphing of the wicked is short and the joy of the hypocrite but for a moment And well it may be that when Zophar spake this he had in his thoughts how God punished Cain the son of Adam and Ham and his cursed posterity immediately after the flood Vers 6. Thaugh his excellency mount up to the heavens and his head reach unto the clouds That is though he overtop all men in riches honours authority and high esteem and be gotten up to the highest pitch of outward prosperity and glory insomuch that hereupon he exalts himself in his pride as a little God upon earth and think his condition as unchangeable as the heavens we have the like expression Matth. 11.23 And thou Capernaum which art exalted unto heaven shall be brought down to hell Vers 7. Yet he shall perish for ever like his own dung c. This expression of Zophars may imply three things to wit 1. That God should slay him and so he should become a loath some stinking carcase his body being turned wholly to rottennesse and putrifaction 2. That when God began to execute his judgements upon him he should become loathsome base and abominable unto all men so that none should vouchsafe to save him but he should be cast out with the detestation and abhorring of all and 3. That he should perish utterly both he and his according to that which is said of Ieroboam 1 Kings 14.10 I will take away the remnant of the house of Ieroboam as a man taketh away dung till it be all gone concerning which see the Note there And likely enough it is too that Zophar might herein allude to the dunghill whereon Iob now sat chap. 2.8 and to the complaint he had made in the foregoing chapter that God had stripped him of his glory and taken away the crown from his head and that all his nearest friends c. despised him and stood aloof from him and so intimated to him that it was not strange at all that it was thus since it was the usuall portion of the wicked man thus to perish as his own dung that is mans dung the most loathsome of all dung And to the same purpose is the following clause they which have seen him shall say where is he for this implyes 1. That he should be utterly cut off and not be seen any more and 2. That they that had seen him with admiration in his height of prosperity should wonder to see afterward how on a sudden he was quite perished and gone not so much as any memoriall being left of him and should speak of him in a way of scorn and contempt Vers 8. He shall fly away as a
Tabernacle and God may seem to have cast me off yet out of the strength of my affections to him and through faith in his mercy and the fatherly love he bears to me even in this afflicted condition notwithstanding all the discouragements that lye in my way my thoughts are still running after God neither do I cease constantly to desire and seek with all earnestnesse after his favour yea and after his favourable presence in his Sanctuary And then for the following words thy right hand upholdeth me either they are added 1. as the motive that encouraged him to follow so hard after God namely that God had still preserved him and supported him in all his troubles or else 2. as the effect of his so pressing after God to wit that because he did thus trust in God therefore God did uphold him or 3. as the means whereby he was enabled in so sad a condition to persevere still in seeking after God namely because God by his spirit did support him Vers 9. But those that seek my soul to destroy it shall goe into the lower parts of the earth That is They shall be laid in the grave or thrown into hell or hide themselves in caves and dens Vers 11. But the king shall rejoyce in God c. This he speaks of himself in the third person believing assuredly that God would yet in time make good his promise to him concerning the kingdome every one that sweareth by him that is by God shall glory that is all that truly worship God that truly fear and serve God shall triumph when God shall destroy mine enemies and exalt me to the throne as knowing that hereby the good of the people in generall shall be promoted and that in my kingdome the kingdome of the promised Messiah shall begin to shoot forth Because swearing by God is appointed as a part of divine worship Deut. 6.13 therefore usually in the Scripture it is figuratively put for the whole worship of God as Isa 45.23 unto me every knee shall bow every tongue shall swear and Isa 65.16 he that sweareth in the earth shall swear by the God of truth Yet withall this may particularly imply such as did sincerely appeal to God as the witnesse of their innocency and therefore unto these are opposed in the following clause those that speak lies but the mouth of them that speak lies shall be stopped to wit either by being cut off and destroyed or by being so confounded with shame that they shall not dare to utter any such lies any more PSALM LXIV Vers 1. PReserve my life from the fear of the enemy That is Preserve me from being afraid of the enemy or from the evil which I fear the enemy should doe me Vers 3. Who whet their tongue like a sword and bend their bows c. See the Note Psal 57.4 Vers 4. That they may shoot in secret at the perfect c. That is at me who am perfectly clear of the least evil intended ever against them See the Notes Psal 11.2 and 26.1 Vers 5. They commune of laying snares privily they say who shall see them That is the snares they have laid or themselves that laid the snares see the Note Psal 59.7 Vers 6. They search out iniquities c. That is They seek to lay divers iniquities to my charge or they devise and plot how they may unjustly oppresse ruine me and accordingly the following words they accomplish a diligent search do set forth their diligence in plotting mischief against him and perhaps also in trying all wayes to effect and accomplish what they had so contrived Only indeed this last clause may be translated otherwise we are consumed by that which they have throughly searched and then the drift of the words is to imply the exceeding danger the righteous servants of God were in by reason of these crafty plots of their enemies namely that in the judgement of their enemies the righteous could never escape their snares and were no better then dead men already and that in true judgement if they were left unto themselves it could be no better with them And therefore he adds both the inward thought of every one of them and the heart is deep that is they are full of deep dissembling craft and subtilty so that hereby they are charged 1. that they did not carry on their designs with open fury and violence but whilst they were silent and dissembled outwardly they maliciously contrived mischief against him in their hearts and 2. that being men of a deep reach they found out many unexpected waies of deceit and mischief Vers 8. So they shall make their own tongue to fall upon themselves c. This is thus expressed to signify 1. that when Gods wrath was fallen upon them they should accuse and condemn themselves 2. that the evil intended against David by their bitter words should fall upon themselves 3. that their slanders and bitter words should be the means of their own ruine 4. that at least this should bring down Gods vengeance upon them However he implyes that thus they should be slain with their own sword and that the arrows they shot against David should recoil back and wound themselves see before vers 3. Vers 10. The righteous shall be glad c. See the Note Psal 58.10 PSALM LXV The Title A Psalm and Song of David See the Note on the Title of the 30. Psalm Because of severall passages in this Psalm vers 3 9 10 11 c. many Expositours conceive that it was composed when after the three years famine in Davids time God was pleased by sending a seasonable rain to give them hopes of a plentifull harvest 2 Sam. 21. Vers 1. Praise waiteth for thee O God in Sion c. It is in the originall Praise is silent to thee O God in Sion and many observable particulars this implyes as 1. that God is good unto his Church in a speciall manner above others and gives them daily new occasions of praising him 2. that his Church are the only people that do truly know God and so the only people that know how to praise him 3. that God did only accept of the worship which they performed and the praise which they offered Sion being the only place where God would be worshipped 4. that whereas others though they live upon Gods blessings yet mind not the Donour Gods people are still carefull and ready for every mercy to return praise and 5. that even in the worst times the people of God will with patient silence wait upon him in assurance that he would give them occasion to praise his name Vers 2. O thou that hearest prayer unto thee shall all flesh come Here David begins to reckon up the benefits for which God was most worthy to be praised in Sion and accordingly in the first place he pitcheth upon this that he was most ready to hear the prayers of his people insomuch that all flesh that
flowing of the sea so much more in his higher acts of providence as when he decreeth and bringeth about the sinfull actions of wicked men without being in the least degree the author of their sins when he punisheth infants for the sins of their parents and many other things of the like nature of which we see what the Prophet saith Isa 45.15 Verily thou art a God that hidest thy self O God of Israel Now however God hath much glorified himself by revealing many things to men especially of his will and counsel concerning mans salvation yet by this his concealing things in other regards from men he hath brought far more glory to himself and that because hereby it appeareth 1. how infinite and incomprehensible the wisdome of God is the wisest being forced to cry out with the Apostle Rom. 11.33 O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgements and his wayes past finding out 2. that God is to be believed in what-ever he saith because he hath said it though man be not able to conceive how it should be and 3. that God may do what-ever he pleaseth and that his will is the supreme rule of all justice and that he is no way bound to give an account of any thing that he saith or doth Iob 33.13 As for the following opposite clause but the honour of kings is to search out a matter the drift of that is to shew that the greatest of men must not think to be like God herein but that even kings themselves ought to esteem it their honour to advise and consult with their friends and counsellors in all their great affairs and that it is indeed an honour to them and that for which they shall be greatly loved feared reverenced when they make diligent enquiry into the state of their kingdomes as far as may be into the secretest transactions of other neighbouring nations so that no plot shall be so closely carried on at home or abroad but that they shall discover it when they shall with much pains search into all kind of knowledge divine humane especially that of their own laws what-ever may best enable them for their government gain credit thereto when they can search out the truth in the most intricate causes that are brought before them as Solomon did in that of the two harlots 1 King 3. see the Note also Job 29.16 when they are carefull to clear unto the people the justice of all their judiciall proceedings This I conceive is that which Solomon intended in this obscure Proverb Yet there are other Expositions given of it which have likewise some probability in them As 1. that it is for the glory of God that the Scripture wherein he reveals his will to men should be in many places obscure hard to be understood because through the just judgement of God some profane persons stumbling hereat do despise it cast it away whilst the godly do with the greater diligence enquire into it reverencing it the more for this are the more careful not rashly at any time to meddle with it but that it is for the honour of kings with all diligence to search the Scriptures that they may be the better able to carry themselves in all things as Gods vice-gerents Yea because the following Proverbs in this place are for the most part the more intricate because they are expressed under severall similitudes tropes allegories therefore with particular respect to them this may be premised that it is for the glory of God thus to conceal things but that it will be for the honour of kings to search out the meaning of them And 2. that when God seeth the wickednesse of men yet passeth it by as if he took no notice of it this is for his glory because hereby it is seen how infinitely long-suffering patient he is but that kings must not with us wink at the wickednesse of men it being much for their honour to search out and to punish notorious offenders But the first exposition is clearly the best Vers 3. The heaven for height and the earth for depth and the heart of kings is unsearchable That is As no man can exactly search out the height of the heaven or the depth of the earth or As no man can discover what is in the heaven above because of its height or what is in the earth beneath because of its depth so neither can men search out the hearts of kings or discover the designs and counsels that are in their hearts Now though this be generally true of all mens hearts that other men cannot exactly know them Jer. 17.9 yet it is here particularly affirmed of kings as being more eminently so with them then with others and that either because dissimulation is a chief piece of that policy which they call king-craft or else rather because the cares and counsels of kings must needs be so exceeding many and their wisdome when they are such as they ought to be so exceeding great and their aimes and designes so high and their projects so profound and all these are usually carried on so closely that other men are not able to reach them And the drift of this Proverb is either 1. to teach kings how they ought in this regard to carry themselves or 2. to shew that it is as vain and foolish a curiosity though many be much taken with it to goe about to search out the secret designs of kings as to search out the height of the heaven or the depth of the earth or else 3. to imply as with reference to the foregoing verse how much more impossible it must therefore needs be to search out the counsels and judgements of God Vers 4. Take away the drosse from the silver and there shall come forth a vessel for the finer That is The silver being so refined will be fit to be made into any vessel of plate by the work of the gold-smith Vers 5. Take away the wicked from before the king c. That is let them be cut off or banished either out of his kingdome or out of his Court and his throne shall be established in righteousnesse to wit 1. because God is pleased with such impartiall execution of justice upon offenders and others will be hereby made the more carefull to avoid all such waies of wickednesse both which will move God to blesse and establish both king and kingdome yea the more righteous the people are the more faithfull they will be to their king even for conscience sake and 2. because evil counsellors and flattering parasites when they are the favourites of kings and familiar with them do usually hinder the justice that should be in his government and by their oppression of the subjects do alienate their affections from him and both these tend to the ruin both of king and kingdome See the Note also chap. 20.8
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
the legs and feet are those instruments and members of the body whereby the whole body is upheld and moved from one place to another therefore by these legs of Christ that are as pillars of marble and feet that are as sockets of gold whereon these pillars stand must needs be meant his strong firm and faithfull his pure and glorious managing and carrying on all the works of his Mediatorship as in treading down all his enemies under his feet Psal 110.1 in carrying on his Gospel where ever he pleaseth breaking through all the opposition that is made against him in bearing up supporting and helping his mysticall body the Church so that the gates of hell are not able to prevail against them c. in all which he never treads awry nor fails of doing what he hath undertaken by means whereof his Kingdom and Government must needs be pure and upright full of Majesty and Glory and unchangeably constant and durable as likewise that the foundation of all these is his divine Almighty strength and power and his unchangeable truth and faithfulnesse I know that some Expositors do somewhat otherwise apply this as namely that the Apostles doctrine whereby Christ was carried forth into all the world and whereon the Church is firmly founded Eph. 2.20 is these firm and stable and beautifull legs that are as marble pillars whence it is that the Apostles are called pillars Gal. 2.9 and of them principally is that spoken Rom. 10.15 How beautifull are the feet of them that preach the Gospel of peace c and that these pillars are said to be set on sockets of gold because they are grounded upon the writings of the Prophets which are pure and precious a sure word of prophecy as the Apostle cals them 2 Pet. 1.19 His countenance is as Lebanon excellent as the Cedars By his countenance is not meant his face only but the whole form and appearance of his person and so that which the Spouse intends hereby is that her beloved was a tall goodly personable man and that his aspect was stately and withall pleasant and delightfull And hereby was signified the largenesse glory and eminency of Christs Kingdome as elsewhere upon the same account it is compared to a little stone that became a great mountain Dan. 2.35 and that in regard of the multitude of believers it should be as a forrest and that alwaies flourishing and continuing in its freshnesse and vigor yea that whatever of himself Christ is pleased to discover to us is excellent and glorious Vers 16. His mouth is most sweet Here again the Spouse useth the same loving expressions concerning her beloved which he had formerly used concerning her as Chap. 2.14 Sweet is thy voice and Chap. 4.11 Thy lips O my Spouse drop as the honey-comb c. And this is generally understood of the exceeding sweetnesse of the words speeches and sayings of Christ his doctrines comforts and promises See Psal 19.10 119.103 And some understand it too of the Ministers of the Gospel who are as it were the mouth and the voice of Christ whereby he dispenceth these sweetnesses of the word of grace unto his people as the Baptist is called the voice of one crying in the wildernesse Joh. 1.23 But because the Spouse had mentioned this before in commending his lips vers 13. His lips like lilies dropping sweet-smelling myrrhe and because this clause is in the Original His palate is most sweet I see not why this may not be particularly meant of the motions of the Spirit which is as the breath of Christ conveying the comforts and promises of the word with much sweet delight unto the souls of beleevers And indeed it is only those that are admitted to the spiritual kisses and embraces of Christ that do ever discern the sweetnesse of these breathings Yea he is altogether lovely As if she had said Not to insist further on particular parts I may well wind up all briefly in this that he is altogether lovely amiable and desirable to wit in his Person Offices Ordinances Graces Providences and Members and therefore is he called The desire of all Nations Hag. 2.8 which the word in the Original doth here also import This is my beloved and this is my friend O daughters of Jerusalem See the Note Chap. 1.5 It is as if she should have said According to this description which I have given you of my beloved you may easily know him there is not such another and considering seriously of what I have said you will not blame me for being sick of love for being transported with such a violence of affection in seeking after him or for laying such a solemn charge and adjuration upon you CHAP. VI. Vers 1. WHither is thy beloved gone c. These are the words of the daughters of Jerusalem to whom the Spouse had made that large description of her beloved Chap. 5.8 16. and concerning whom see the Note Chap. 1.5 As pitying the Spouse for her sad condition because of the absence of her friend so exceedingly worthy indeed to be beloved by her and being themselves by the high commendation which she had given of him enflamed with the love of him and with a strong desire to see him to enjoy his presence and to get an interest in him they offer to joyn with her or to help her in seeking him out if she could but tell them which way he was gone or where he used to be and where they might be like to find him for so much this question of theirs imports Whither is thy beloved gone which out of the vehemency of their affection and to shew how forward they were to do it they repeat again only by that phrase of his being turned aside they imply their hope that he was not gone farre nor would be long absent O thou fairest among women See Chap. 1.8 whither it thy beloved turned aside that we may seek him with thee All which is to signifie either that the Jews shall one day be brought to seek after Christ by the high commendation given of him by the Church of the Gentiles or else more generally that when Gods Elect people are once by the Preaching of the Gospel brought to know the transcendent worth and excellency of Christ they will seek after him nor will be scared nor beaten off by the hard usage which the Church his Spouse hath alwaies met with in the world And withall observable it is which is here implied that they that desire to seek after Christ must be sure to go along with the Catholick Church or they are never like to find him Vers 2. My beloved is gone down into his garden c. Because immediately before it was said that the Spouse was greatly distressed because she could not find her beloved and yet here now she tells the daughters of Jerusalem whither he was gone therefore some conceive that here there begins a new Relation of another passage between the Bridegroom