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
indignation and hot displeasure against me All kind of plagues especially those that come suddenly and swiftly are compared to arrows in the Scripture Psal 38.2 For thine arrows stick fast in me and thy hand presseth me sore and again Ezek. 5.16 But here they are principally the inward terrours wherewith his soul and conscience were wounded that are compared to arrows yea to poysoned arrows it being usuall in those daies to poyson the heads of their arrows in times of war and that because the miseries he underwent however grievous in themselves were far the more grievous and did the more torment him because they were dipped as it were in the poyson of Gods wrath and displeasure that is he apprehended that God had in his wrath and hot indignation laid these heavy punishments upon him which made them so insufferably painfull insomuch that they did with their burning drink up his spirit that is his vitall spirits and strength or his bloud wherein lye the vitall spirits according to that which the Lord saith Deut. 32.42 I will make mine arrows drunk with bloud and my sword shall devour flesh and that with the bloud of the slain c. Vers 5. Doth the wild asse bray when he hath grasse or loweth the ox over his fodder Two severall waies these words are expounded by Interpreters and haply what both say Iob did intend 1. That it is no wonder though they that lived in all plenty and peace were so quiet and still and spake nothing that might savour of impatience and discontent were he in such an estate he could do so even the bruit beasts both wild and tame yea those that have the least shadow of understanding in them the asse and the ox will be quiet when they want nothing and were they not therefore too uncharitable they might well think that he would not complain so bitterly if he had not just cause But then 2. some again understand them as spoken to shew the reason why the words that Eliphaz had spoken to him did no whit appease his grief to wit because he had said nothing that could yield true satisfaction to a troubled soul namely as he applyed what he said charging Iob with hypocrisie and that now he quarrelled with God being justly punished for his former wickednesse even the bruitest beasts saith Iob are quiet when they have whereon to feed and worse were I therefore then a beast if I should not be pacified had there been any thing in your words that might have eased or refreshed my mind Vers 6. Can that which is unsavoury be eaten without salt c. These words as those before may also be probably expounded two severall waies to wit 1. That it is not possible that any man should take pleasure in such bitter afflictions as God had mingled for him to drink yea that he should not abhorre them and complain of the bitternesse of them no more then it is possible for a man not to distaste that which is unsavoury and hath no relish in it all afflictions are grievous especially such as have no mixture of any thing that is pleasing and if the want of a little salt make men distaste meat needs must Iob distaste such bitter sorrows as he had underwent unlesse he were sencelesse and stupid or 2. That Eliphaz his speech to him had been so harsh and bitter that it was as possible for a mans palate to find relish in the white of an egge or any other unsavoury meat as for him to receive any comfort from such unsavoury speeches as he had uttered and indeed though Eliphaz spake what was most true in it self yet as he applyed it there was not the least grain of pity or prudence in what he had said and so was more likely to imbitter his spirit more and more then any whit to allay his grief or temper his passions Vers 7. The things that my soul refuseth to touch are as my sorrowfull meat Iob here proceeds still on in the metaphor he had formerly used comparing the words of Eliphaz to bitter meat now given him to feed upon to his great sorrow which heretofore he should have abhorred to touch he was forced now to swallow down that with grief which in former times he could not have endured Others understand this more generally of all the severall miseries that Iob underwent which he was forced now to feed upon though in former times his stomack would have risen against them yea some understand it of the corruption running down from his soars upon his meat by means whereof that which formerly he should have loathed to touch he was now forced to eat together with his meat But the first exposition is the best Vers 9. Even that it would please God to destroy me that he would let loose his hand and cut me off That is that God would be pleased presently to cut me off and make an end of me and not suffer me thus to languish away by degrees hitherto he hath held back his hand that though I were wounded yet his strokes might not be mortall but by this meanes my miserie is the greater and therefore my desire is if he would be so pleased that he would let loose his hand and strike home even that he would out of hand presently destroy me Vers 10. Then should I yet have comfort yea I would harden my self in sorrow That is If I were sure that God would out of hand make an end of me that would be some comfort to me and though what I suffered were never so bitter yet would I harden my self to endure it For I have not concealed the words of the holy One. This Iob gives as a reason why he desired death to wit because he had alwaies professed the truth of God and therefore knew well that death could do him no hurt but only give him an entrance into a blessed and happy estate Vers 11. What is my strength that I should hope and what is mine end that I should prolong my life This is added as another reason why he desired death and might justly doe so to wit because his condition was such that he could not hope that his life could long continue languish he might a while in that grievous misery and better it were for him to be cut off presently then to doe so but to hope he should prolong his daies it was altogether vain and that because he was not able to endure such grievous misery as he suffered his strength would not bear it Eliphaz had told him that because of the great things that God often doth in the world the poor hath hope even in their lowest condition chap. 5.16 and again vers 24 25. that if he would turn unto the Lord he should know that his tabernacle should be in peace his seed should be great and his off-spring as the grasse of the earth and that he should come to his grave in a full age c. In answer
are like to be noysome and therefore we cast them away and tread them under foot and so when men formerly of great esteem come to sink in affliction those that are themselves in prosperity mind them no more then the snuff of a candle And thus Iob shews the reason why his friends did so despise him and regard his words so little it was because he was brought so low and they were at ease and felt not the least of that which he suffered But yet withall too there is in these words a transition to that which next follows to wit the disprooving of that which his friends had joyntly affirmed concerning the certain prosperity of the righteous and the misery of the wicked Zophar had told Iob that if he would repent and turn unto God his age should be clearer then the Sun at noon-day chap. 11.17 but Iob here tells him that so farre are the righteous from being alwaies in such a glorious condition that they are many times as a despised lamp c. Vers 6. The tabernacles of robbers prosper and they that provoke God are secure c. Having reprooved Zophar and the rest of his friends for scorning him as they had done and despising what he had spoken here he undertakes to disproove that which they had all so stiffly maintained to wit that the righteous do alwaies prosper for outward things and that the wicked are ever outwardly punished and particularly that wherewith Zophar had concluded his speech chap. 11.20 The eyes of the wicked shall fail and they shall not escape c. alledging that none have usually such abundance of all outward things as the worst of men that carry themselves most insolently both towards God and man and it is like that he instanceth the rather in the tabernacles of robbers as in relation to the Sabeans and Chaldeans that had robbed him of his cattle Vers 7. But ask now the beasts and they shall teach thee c. That which is most questionable in these words and that which follows in the two next verses is how they have dependance upon that which went before Some conceive that herein also Iob still proceeds to prove that God doth nor allwayes either blesse the righteous with outward blessings or else cut off and destroy the wiched and two wayes there are which Iob might intend whereby this might be learnt even from the unreasonable and senselesse creatures for 1. This may be clearly gathered from hence that even amongst beasts and foul and fishes none fare better then those that are most fierce and ravenous and live altogether by rapine and devouring those that are not so strong as themselves and on the other side none fare worse then those that are best and gentlest and least harmfull to others those that live upon prey will be fat and in good liking when others it may be are ready to famish for want of food and we see in daily experience that the pheasant and partridge the fowler looks after when the kite and vulture are never minded and thus it is too with beasts and fishes there are multitudes more killed daily of those that are gentle and harmlesse then of those that are most mischievous and feed altogether upon the bloud of others yea and amongst the plants of the earth we use to observe that ill weeds grow apace and poysonous plants do often flourish and spread faster then those that are most usefull and most acceptable amongst men Now since we may conclude with Iob that none can be ignorant but that these things are done thus by the speciall Providence of God vers 9. who knoweth not in all these that the hand of the Lord hath wrought this we may gather from thence that if God by his providence doth for the glory of his own Name order it thus amongst the other creatures why may he not also order it so amongst men they being also the work of his own hand and made for his glory as well as the rest And again 2. It may be gathered from hence that none have such plenty of the creatures beasts foul or fish none have so great a portion of the earth as the wicked usually have so that all the creatures do proclaim the certainty of this truth But then others again conceive that because Zophar had such high thoughts of that which he had spoken concerning the incomprehensible wisedome and power of God therefore Iob shews him that every ordinary man might learn as much as that concerning God though he had no other instructers then the dumb unreasonable and senselesse creatures Zophar had said to set forth the transcendent wisedome of God that it was as high as heaven and deeper then hell c. chap. 11.8 Iob here answers him that there was no need to climb up into heaven or to descend down into hell to find out this since we may learn it from every creature that we behold with our eyes by every beast bird fish or plant we may easily learn this that the God that made them must needs be a God of infinite and incomprehensible both wisedome and might Vers 11. Doth not the ear try words and the mouth tast his meat As if he should have said and so likewise doth the mind of man discern these spirituall truths concerning God which are taught by the Creatures that which the dumb creatures proclaim concerning the wisedome power and providence of God the reasonable soul of man may as plainly and easily discern as the ear discerns words or the mouth tasts meats These are not such hidden mysteries as you would pretend they may be easily discovered even by the outward senses Thus very many Expositours understand this clause and so take it as added by way of amplifying what is said in the foregoing verses concerning the clear discovery that is made of Gods incomprehensible wisedome and power in every one of the creatures But yet there is another exposition that is given of these words which is judged by many better then the former Doth not the ear try words and the mouth tast his meat that is as the mouth doth discern the tast of meats what is sweet and what is sowre what hath a pleasant what an unpleasant relish so is the ear to judge of words we hear spoken to wit whether they be true or false what is wisely and what is foolishly spoken And if we thus understand the words then the drift of Iob therein must be either to shew the reason why he did not immediately embrace all for truth which they had spoken which it seems they expected he should have done and therefore were offended that he did oppose them it was because his ears were given him to hear what was spoken that then he might judge of it even as his mouth was to judge of the tast of his meat or else to answer that which Bildad had said chap. 8.8 9. Enquire I pray thee of the former age and prepare
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
he should have said I appeal therefore to all that stand by whether it be not very strange that such wise men should have nothing to say to one so faulty as Iob hath been and whether I be not now at last necessitated to speak Vers 16. They spake not but stood still c. That is They proceeded no farther Vers 17. I will answer also my part c. That is Having afforded them out of respect to their years liberty to speak as long as they had any thing to say now I shall also as I hope I well may take my turn to speak Vers 18. For I am full of matter the spirit within me constraineth me That is I have much to say and inwardly my spirit is moved with such vehemency to speak that I can no longer forbear Neither yet doth Elihu here in a youthfull arrogancy oppose his fulnesse to their emptinesse that had no more to reply upon Job but only to justifie himself for speaking he affirms that by his zeal for God and for the truth yea and perhaps by an extraordinary inspiration of Gods holy Spirit he was so strongly moved to speak that he could hold no longer He compares himself to a woman in travel that is pained to be delivered or to bottels that are filled with wine as it follows in the next verse Vers 19. My belly is as wine which hath no vent it is ready to burst like new bottels That is like bottels filled with new wine or like bottels which new wine will burst asunder yea though they be new bottels for indeed the older the bottels are the liker they are to burst asunder when they are filled with new wine according to that of our Saviour Matth. 9.17 Neither do men put new wine into old bottels else the bottels break and the wine runneth out and the bottels perish but they put new wine into new bottels and so both are preserved However the meaning is that he did inwardly in his mind even swell as it were with a desire to speak so that he could forbear no longer Usually in the Scripture what is done inwardly in a man to wit in his mind it is said to be done in the belly as before chap. 15.35 their belly prepareth deceit and so it is here My belly is as wine which hath no vent that is my mind is ready to burst with a desire to utter what I have to say even as wine which hath no vent Vers 20. I will speak that I may be refreshed That is to ease my mind Vers 21. Let me not I pray you accept any mans person neither let me give flattering titles unto man As if he should have said Do not desire I should or do not think I will out of fear or favour to either side speak any thing but the downright truth By giving flattering titles unto man may be meant first the applauding of men with the fawning tearms of holy wise just only to curry favour with them when we know they no way deserve such titles and secondly the going about the bush as we use to say when we are to reprove any man or any evil that we discern in man the doing of this covertly and by secret insinuations rather then with plain and expresse tearms as when Jobs friends would not directly tell Job that he was a wicked hypocrite and that therefore God had so destroyed him but only expressing themselves in generall tearms This is the place of him that knoweth not God and This is the portion of a wicked man from God did yet intentionally strike at him and thirdly the mincing of the matter when we come to tell men of their faults using favourable tearms and not setting forth their sins in their proper colours as when Eli did so gently reprove the horrible villany of his sons 1 Sam. 2.24 Nay my sons for it is no good report that I hear Now in all these respects Elihu protests against this giving of flattering titles Vers 22. For I know not to give flattering titles That is I am not skilled in the way of flattery I never used to take this course but have been alwaies wont to speak my mind clearly and plainly CHAP. XXXIII Vers 1. WHerefore Iob I pray thee hear my speeches c. Having in the foregoing Chapter blamed Jobs three friends here he turns his speech to Job whom principally he desired to convince and with much gentlenesse and modesty he begs audience of him that so he might the more willingly attend to what he would say and by pressing him to hearken to all his words he implyes first that he would not utter an idle frivolous word nothing but what was worth his attending to secondly that if he did not attend to his whole discourse but only here and there a snatch that would be no advantage to him and thirdly that he desired he would not interrupt him till he had fully declared his mind and then he might answer freely what he had to say Vers 2. Behold now I have opened my mouth c. That is now that upon due deliberation I have begun to speak See the Note chap. 3.1 Vers 3. My words shall be of the uprightnesse of my heart c. That is I shall speak truly what I think and with a sincere desire of your good not out of hatred or partiality and my lips shall utter knowledge clearly that is I shall utter nothing but what I know to be true and shall make it clear and evident to thee that it is so Vers 4. The spirit of God hath made me and the breath of the Almighty hath given me life Some Expositours conceive that the drift of these words is to satisfie Job that there was no cause why he should not carefully attend to what he had to say The spirit of God hath made me c. that is God hath made me and given me a reasonable understanding soul as he hath to others in the expression here used there seems to be an allusion to that which is said of the first making of man that the Lord breathed into his nostrils the breath of life Gen. 2.7 and therefore you have no reason to despise my words since to me though young God may reveal the truth as well as to another But I rather conceive the drift of the words to be this Job had often wished that he might plead his cause with God as chap. 16.21 and chap. 23.3 4 5. and in other places but yet still upon this condition that God would withdraw his hand and not overbear and daunt and oppresse him with his Majesty and power as we may find it clearly expressed chap. 9.34 35. and chap. 13.20 21 22. Now therefore Elihu tells him that he would undertake as in Gods stead to plead with him and saith he I am a man as thou art with whom thou mayst plead upon equall tearms and needest not be afraid which is again expressed more fully vers
justifying of God and that because he had already spoken a long time together Vers 3. I will fetch my knowledge from afarre c. As if he should have said In declaring what I know concerning the Question in hand namely whether thou hast done well in charging God for dealing too severely with thee I will open the matter as it were from the very foundations But yet what he means by these words from afarre it is not easie to determine Some think that his meaning was that he would utter nothing but what by inspiration from God he knew to be so he would not speak what he in his reason might apprehend to be right but what he had by speciall enlightning from above and therefore was sure it was true And then again others understand it thus that he would fetch his proofs for the justifying of God from the eternall nature of God or from the works of creation as we see towards the end of this chapter he argues from those meteors of rain thunder and lightning c. and these things he calls knowledge from afarre either because the things he meant to speak of were of a high nature farre remote from us and not easily comprehended by humane reason or because they were such things as had been from the first creation yea as concerning the nature of God from all eternity or because they might seem to be farre from the matter in question though indeed they were principles and generall grounds from whence that truth which he was to maintain might be unquestionably concluded and proved As for the following clause and will ascribe righteousnesse to my maker in these words my maker Elihu implyes that in regard he had his being from God he was bound to plead his cause and withall he might intend thereby covertly to charge Job with being ungratefully injurious to his Creatour Vers 4. For truly my words shall not be false he that is perfect in knowledge is with thee This last clause many good Expositours understand of God and so hold that Elihu doth hereby put Job in mind either that he had to deal with God who was perfect in knowledge as being omniscient who could not therefore through any mistake deal unjustly with him or that God who was perfect in knowledge spake now to him by him that he would not speak any thing of his own head but what he received by inspiration from God in whose stead he now spake unto him But more generally it is held that Elihu doth modestly here speak of himself in the third person as the Apostle also doth 2 Cor. 12.2 3. He that is perfect in knowledge is with thee as if he should have said You have one to argue with you that is found in judgement and sincere in his intentions towards you one that understands the cause we have in hand throughly and that will in all things deal uprightly with you Vers 5. Behold God is mighty and despiseth not any he is mighty in strength and wisedome How Gods justice may be proved from his power and wisedome see in the Note chap. 9.4 Here these two are joyned together God is mighty and despiseth not any to shew that as he needs not fear those that are great so neither doth he despise either great or small because of his own supereminent greatnesse he makes not so light esteem of any as therefore to afflict them causelesly or not to care what injury he doth them And herein also it may well be that Elihu had respect to some speeches of Jobs wherein he might apprehend that Job had complained of God that he carried all by his absolute power and that by reason of the dread thereof he could not plead his cause before him as chap. 10.3 Is it good unto thee that thou shouldest oppresse that thou shouldest despise the work of thine hands and chap. 30.21 Thou art become cruell to me with thy strong hand thou opposest thy self against me and in divers other places Vers 6. He preserveth not the life of the wicked but giveth right to the poor That is He doth not safeguard them in favour as esteeming them precious in his sight though he may see cause to keep them alive for a time but he pleads the poors cause against them though a while he may let them be oppressed Vers 7. He withdraweth not his eyes from the righteous c. That is He never forgets nor forsakes them but with Kings are they on the throne yea he doth establish them for ever that is he continues them even unto death in those places of dignity whereto he hath advanced them and often too their children after them As for the last clause and they are exalted the meaning of that is either that thus they are exalted maugre all opposition that may be made against them or that being thus advanced they rise in power and glory still more and more Some understand it of their exaltation to heavenly glory after death and others of their being puffed up in their minds and spirits but the former Expositions are more probable Vers 8. And if they be bound in fetters c. That is If the righteous whether those that God had exalted or others come to be streightned with affliction It is probable that he alludes to that expression of Jobs Thou puttest my feet in the stocks chap. 13.27 Vers 12. But if they obey not they shall perish by the sword c. That is God shall slay them in his anger and they shall die without knowledge that is in their folly not knowing why Gods hand is upon them or for their folly because they would not learn by Gods corrections Yet most probably it is thought by some that Elihu still speaks here of the just mentioned before vers 7. who indeed may be cut off by death for their folly according to that of the Apostle 1 Cor. 11.30 31 32. for this cause many are weak and sickly among you and many sleep and that he speaks not of the wicked till the following verse Vers 13. But the hypocrites in heart heap up wrath c. That is say some Expositours they grow more and more enraged against God But rather the meaning is that they by their obstinacy and sinning more and more yea even in their afflictions do treasure up wrath to themselves against the day of wrath they cry not when he bindeth them that is they call not upon God when he afflicts them as not acknowledging that God doth punish them for their sins or being every way of irreligious and profane spirits Vers 14. They die in youth and their life is among the unclean Or among the Sodomites The meaning is that their life is cut off after the same manner as those are cut off that are most hatefull to God and man as being most abominably wicked namely that they are punished with as much severity and are cut off by some vile and shamefull death and that in
and my frequent and fervent prayers unto thee and so being discouraged by mine example or as failing of that help which they expected from me who had often been an instrument of their preservation But now if we refer these words to Christ they seem to contain a desire that he might be supported in that great work of mans redemption that so those that had fixed their faith and hope on him might not be ashamed as indeed all his disciples must needs have been if he had not after his crucifying triumphed over death by his resurrection which is evident by that sad complaint of those two Luk. 24.21 We trusted that it had been he that should have redeemed Israel but might alwaies find God ready to grant their desires in whatever they should ask in his name which the following clause may seem to imply let not those that seek thee be confounded c. Vers 7. Because for thy sake I have born reproach c. That is for my endeavouring to walk piously to oppose the corruptions of the times and to approve my self to thee in all my waies and more particularly for my yielding to take the kingdome upon me which I did not out of any private ambition but merely at thine appointment But now Christ may be said to have born reproach for Gods sake either because he underwent it in obedience to Gods will or because he did all those things for which men reproached him out of piety and obedience to God Vers 8. I am become a stranger unto my brethren c. That is My nearest friends for fear of displeasing Saul and other mine enemies stand aloof from me But if we referre this to Christ it may be meant either of the Jews in generall according to that Joh. 1.11 he came unto his own and his own received him not or else more particularly of his disciples forsaking him Matth. 26.56 and Peters denying him vers 70 yea and perhaps of his own kinsmens despising him of which it is said Joh. 7.5 that neither did his brethren believe in him Vers 9. For the zeal of thine house hath eaten me up c. By the house of God here may be meant 1. the Tabernacle of God towards which David shewed much zeal both in that he was whilst he might a most frequent and devout observer of all the service of God therein and especially in that he was grieved for the neglect and corrupting of that truth and purity of worship which should have been maintained and preserved therein and highly offended with those that were the cause of it and 2. the Church and people of God for which he was zealous in that he so earnestly desired and sought their welfare and was troubled and displeased to see that they who were called by Gods name and professed themselves Gods people should yet indeed deny God and corrupt his religion and seek the ruine of those that were indeed the people of God And then by his being eaten up with this zeal may be meant 1. that it had exhausted and consumed as it were his moisture and vitall spirits or 2. that it had wholly turned him into fire as things eaten are turned into the nature of him that eats them or 3. that being transported herewith it made him wholly to forget and disregard himself not in the least minding his own credit or safety or 4. that it had exposed him to be devoured by the rage of his enemies How this is applyed to Christ we see Joh. 2.17 As for the next clause and the reproaches of them that reproached thee are fallen upon me 1. we must know that God may be said to be reproached by any wickednesse committed by ungodly men contrary to the laws and commandements of God and particularly by any opposition that is made against his truth any corruption that is brought into his worship and any wrong that is done to his servants for his sake and 2. that David might say that the reproaches wherewith they reproached God did fall upon him 1. because his enemies reproached him for Gods sake for his being so sollicitous to obey Gods will or 2. because in regard of his interest in God he took himself to be reproached in the reproaches of his God or 3. because he took to heart the reproaches wherewith they reproached God as much as yea more then if himself had been reproached by them or 4. because he grieved as bitterly for their sin and misery that thus reproached God as if himself had been guilty of their sins And indeed this last some conceive to be most probable because the Apostle applying these words to Christ Rom. 15.3 doth from thence undertake to prove that Christians ought rather to seek to please their neighbours for their good then themselves as Christ for our good was content to undergoe the guilt of our sins and the punishment due thereto Even Christ saith the Apostle pleased not himself but as it is written The reproaches of them that reproached thee fell on me to wit in that the sins of the elect were imputed to Christ and he suffered the curse which they else should have suffered Vers 10. When I wept and chastened my soul with fasting c. To wit as bewailing both Gods dishonour and their wickednesse and begging of God that they might repent and be saved and that because I saw my zeal against them other waies discovered did no good but only enraged them the more against me that was to my reproach that is they derided me for my piety and as they judged it my vain confidence in God Vers 12. They that sit in the gate speak against me c. That is say some those that sit begging in the gate But doubtlesse the meaning is that the magistrates spake against him or the people that assembled before the courts of justice for which see the Notes Gen. 22.17 and Psal 9.14 this being a great aggravation of his misery that they whose office it was to defend his innocency should in the seat of justice seek his ruine and many learned Expositours take the next clause as an expression of the same thing namely that the great ones whom he calls drinkers of strong drink for so it is in the originall sang songs of him But reading it as it is in our Bibles and I was the song of the drunkards the meaning is that the baser sort of debauched people did also scorn and deride him And so David hereby seeks to expresse that in all places both publick and private and by all sorts of persons from the highest to the lowest he was traduced and reproached daily Vers 13. But as for me my prayer is unto thee O Lord in an acceptable time c. As if he had said Notwithstanding all these discouragements I continue still to pray unto thee O Lord or whilst mine enemies do thus wrong me by prayer I seek to thee for shelter and my prayers however mine enemies deride me
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
fountain be blessed that is Let thy wife be blessed or so shall thy wife be blessed with children thy children shall be blessed that shall flow from her And this expression I conceive is the rather used because barrennesse was looked upon in those times as a heavy curse and because it tends not a little to the fruitfulnesse of the wife when the husband hath not nor doth not spend his strength upon harlots However the drift of these words is to shew how much better it is for a man to live chastly in honest wedlock then to haunt the company of lewd women And to the same purpose is the following clause and rejoyce with the wife of thy youth see chap. 2.17 For herein either the husband is enjoyned to make use of his wife for his delight to wit of her of no other woman or taking delight in her is prescribed as a remedy against lusting after others Yea this may also intimate that there was no true pleasure but in this way of living in this lawfull way of wedlock he should rejoyce in his wife and children should take the more delight in his wife because of his children whereas in whores as he hath already shewed there is nothing but bitternesse and sorrow to be expected Vers 19. Let her be as the loving hinde pleasant roe c. That is Let her be as delightfull to thee for her beauty love as hindes roes are usually to great men who are wont when they are brought to be tame to follow them up and down to play with them to take great delight in them as being very beautifull comely creatures And some adde too that as these creatures are tamed by gentle tender usage so the wife should be allured to delight in her husband by all possible gentlenesse love But I rather take it thus As the hart doth dearly love the hindeâ— and the â—oe buck the roe following their mates up and down and as it is said keeping to them no other so if thou wilt not be worse then beasts do thou as ardently love thy wife delight in her and be faithfull to her Let her breasts satisfy thee at all times which cannot be done with harlots to whom men goe only at some times and by stealth and let this be as a sure remedy to keep thee from minding the strange woman and be thou ravisht alwaies with her love which is in the Original and erre thou alwaies in her love alluding to the wandring of these creatures up down after their mates that is be inamoured with her even to some fondnesse doting some erring in her love to wit so as not to see any blemish that is in her to have too high rather then too mean an opinion of her that alwaies not suffering any thing to alienate thine affection from her continuing as constant a liking to her to the last even when her beauty shall be decayed as when she was in the flower of her youth and when thou didst first set thy love upon her Vers 20. And why wilt thou my son be ravisht with a strange woman c To wit considering what hath been said concerning the dreadfull dangers and miseries that attend whoredome and the many blessings and comforts which they enjoy that live honestly in the married estate Vers 21. For the waies of man are before the eyes of the Lord c. And therefore though the unclean person commit his sin never so secretly that will doe him no good see the Note Job 31.4 Vers 22. His own iniquities shall take the wicked himself and he shall be holden with the cords of his sins In three severall regards it may be said that wicked men and so particularly fornicatours adulterers are taken and held with the cords of their own sins 1. Because by reason of the guilt of their sins they stand bound over before God and liable to destruction so that though they may escape for a time thereupon may think themselves as safe as may be yet the truth is that whereever they goe they carry their chains setters about them their own consciences do condemn them and their wickednesse shall certainly at last bring destruction upon them 2. Because their own iniquities are usually the very means and occasion of their ruine see the Notes Psal 7.16 and 9.16 And 3. because they are so by custome intangled in their sins that they cannot possibly leave them which is more especially true of unclean persons though they see the evil danger of their sin so may think they will repent hereafter yet it will not be they are so fast held in the cords of their lusts And this agreeth best with the following words Vers 23. He â—hall die without instruction c. That is because he hath despised instruction or God shall at last deny him the means of instruction because whilst he had it he would not regard it in the greatnesse of his folly he shall goe astray that is God shall leave him to run on in great folly to eternall perdition Now his running on in a way of impenitency is ascribed to greatnesse of folly either because no folly no noâ— the folly of children ideots is so great as that when men to satisfy their own carnall desires will reject Gods counsell or else because wicked men do befool themselves so many severall waies as in that they mind not Gods displeasure or can be content for a little momentany pleasure to hazard their eternall salvation or in that they can flatter themselves with such vain conceits as that God will not punish them or that they will repent hereafter c. CHAP. VI. Vers 1. MY son if thou be surety c. Solomon here sheweth the danger of suretiship yet not as condemning all suretiship whatsoever for as it is a work of mercy to lend in some cases Psal 37.26 so also in some cases it may be to be surety for another as Paul for Onesimus Philem. 19. but only rash suretiship when men will unadvisedly engage themselves for any that desire it of them without due consideration of the persons for whom they doe it or of that for which they are engaged whether it be not more then they are willing or well able to discharge without the ruine or exceeding great prejudice of them their families if it should fall upon them If thou be surety for thy friend if thou hast stricken thy hand see the Note Job 17.3 with a stranger that is if thou hast with or for a stranger engaged thy self to any man I know that many by the stranger here do understand the creditour to whom a man gives his hand so engageth himself for his friend But I rather conceive that Solomon doth here advise men what they should doe in case they have been sureties for another man whether he were friend or stranger Vers 2. Thou art
by some judgement of God and that unto eternity or else he shall be utterly ruined undone to wit by some other severe sentence pronounced against him whereby his mouth shall be judicially stopped that he shall never bear witnesse more or at least he shall be so discredited that no man will hear or regard his testimony and all this shall be because his own tongue will discover him by reason that such an one scarce ever speaks constantly the same thing but will be ever and anon contradicting himself but the man that heareth that is that speaketh nothing but that whereof he hath been an ear-witnesse or an eye-witnesse nothing but what he knoweth to be certainly truth speaketh constantly that is he is alwaies in the same tale and affirmeth still constantly the same thing and that with confidence boldnesse and therefore he shall not by death or by any judiciall sentence or by his own shame be taken off from bearing witnesse yea men will be desirous to hear his testimony in any cause whatsoever I know this Proverb is otherwise expounded by some as 1. thus A false witnesse shall perish but the man that heareth that is that hearkeneth to the law of God which doth expresly forbid all bearing of false witnesse against our neighbour speaketh constantly to wit because he shall not perish or be cut off or 2. thus He that heareth others chusing rather to hear then to speak rashly and falsly shall likewise be heard by others he shall alwaies in time and place have opportunity enough to speak and men shall readily hearken to him But the first exposition is clearly the best Vers 29. A wicked man hardeneth his face c. Some understand this Proverb particularly with reference to the foregoing verse of the impudency of wicked men and the advisednesse and warinesse of the upright in bearing witnesse in any cause But it is better to understand it generally A wicked man hardeneth his face that is he will impudently without any blushing yea though it be against the checks of his own conscience set his countenance to out-face any man either in denying and opposing clear truths or in excusing or defending manifest evils and let him be admonished or reproved he will with a brazen face maintain his waies not yielding to but rather insulting over those that oppose him and without the least remorse on he will goe like a traveller that sets his face against wind weather being resolved upon his journey whatever he endures in it But as for the upright he directeth or considereth his way that is he is watchfull over his waies that he may not goe awry and when he hath done amisse being reproved he will acknowledge his fault repent and amend what is amisse The opposition betwixt the two branches of this Proverb may be conceived thus The wicked man is impudent and therefore carelesse how he walks but the upright is sober and modest and therefore carefull rightly to order all his waies CHAP. XXII Vers 1. A Good name is rather to be chosen then great riches c. That is a good repute and report amongst men gotten by well-doing and loving favour rather then silver and gold that is the love and respect of those amongst whom a man lives especially of those that are for wisdome and piety and dignity eminent above others when it is procured by that which is truly amiable and commendable in him Now both these are preferred before great riches 1. Because both these spring from vertue and piety and so are the peculiar blessings of the faithfull whereas the worst of men do many times most abound in wealth 2. Because by these much good may be obtained which by riches cannot be gotten Riches do often bring men into great danger when men of good report and well-beloved shall either be free from the malice and envy and violence of men or at least they shall find many that will be ready to aid and secure them Again such men usually enjoy much quiet and peace and are free from those vexations and troubles and suits at law wherewith rich men are continually perplexed yea and riches and advancement in the world are many times procured by a mans good report and the favour that he enjoyeth amongst men whereas on the other side no riches can buy off infamy nor redeem a mans reputation when it is once lost 3. Because riches are fading transitory blessings whereas a good name continueth and makes a man live as it were after he is dead and is a great honour to his children after him And 4. because a good name and good esteem amongst men do render a mans speeches and actions the more acceptable unto men they enable him to doe much the more good in the places where he lives are an encouragement to others in well-doing which riches are not Vers 2. The rich poor meet together c. That is say some when the rich declining in their estate the poor by degrees growing in wealth come at length to be of equall estates Or thus Though in regard of their outward condition there is a vast difference between the rich the poor the rich being honoured as if they were more then men the poor despised abused as if they were beasts and not men yet in many things they meet together are every way alike they are both of the same nature made after Gods image they have the same Lord Creatour in their birth death are both alike c. And indeed the words will bear both these expositions But yet the more obvious ordinary exposition I take to be the best to wit that the rich poor because there are both of the one the other in all places according to that Mat. 26.11 ye have the poor alwaies with you do often occasionally meet together converse one with another yea they do usually seek out one another as having mutually need one of another the Lord is the maker of them all that is they are all his creatures it is God that makes the one rich and the other poor and that in great wisdome because without this difference in mens outward condition humane societies could not subsist see the Note chap. 14.31 And this is added to imply that as the poor ought not to envy or maligne the rich so neither should the rich grow proud despise or oppresse the poor Vers 3. A prudent man foreseeth the evil c. To wit the mischief that is like to befall him in any way he is going or action he is undertaking or the evil which his enemies have plotted to bring upon him as indeed wicked men are usually seeking the ruine of the righteous or rather the judgements of God approaching whether private or publick which he discovers before-hand by observing the wickednesse committed meditating on the judgements threatned or by taking notice of some present signs discoveries of Gods
those that were taught by all those that were truly wise and apply thine heart unto my knowledge see the Note chap. 2.2 From the beginning of the tenth chapter to this place Solomon hath as by way of doctrine given us certain short proverbiall sentences every verse almost containing one entire Proverb by it self but now from hence to the beginning of the 25. chapter the manner of his stile is changed for besides that all is here delivered by way of exhortation the precepts that are here pressed are for the most part more largely delivered in severall verses and backed with reasons much as before it was in the first nine chapters And hence I conceive it is that in this and the four following verses this new exhortation to attend diligently to Solomons doctrine is inserted either by way of closing up the former Proverbs or rather by way of a new preface to that which follows Vers 18. For it is a pleasant thing if thou keep them within thee c. As if he had said Though the words of the wise may at first seem harsh and hard to be learnt and over-severe and so be displeasing to thee yet if thou keep them within thee that is if thou dost once understand and believe them and so dost upon occasion call them to mind and meditate on them obey them constantly thou shalt find them very delightfull and comfortable to thee see the Note chap. 3.17 They shall withall be fitted to thy lips that is thou shalt be able opportunely to call them to remembrance for the instruction of others and to speak fluently aptly to good purpose of every thing as any occasion is offered yea and that with the acceptance and good approbation of those to whom thou speakest And indeed then only do holy words and instructions proceed fitly and handsomely from men when they proceed from the heart from good men according to that of David Psal 37.30 31. The mouth of the righteous speaketh wisdome and his tongue talketh of judgement the law of God is in his heart for which see the Notes there Vers 19. That thy trust may be in the Lord c. That is To the end that knowing observing what I have taught thee thy trust may be fixed upon God his word promises both for what concerns thy welfare in this life and that which is to come I have made known to thee to wit all these truths that I have taught thee this day that is at this time see Psal 95.7 or in this book even to thee as if he should have said Even to thee my son to whom I cannot better manifest my fatherly love then in teaching thee these things whose duty it is to apply these precepts generally delivered to thy self in particular and to know them for thine own good I know some read the last clause thus trust thou also the drift of it is as if he had said I have done my duty in shewing thee those things that should bring thee to put thy trust in the Lord be thou now as carefull to practise this as I have been to teach thee Vers 20. Have not I written to thee excellent things in counsels and knowledge That is excellent counsels which I have given thee from God for thine advice and direction in all thy waies whereby thou maiest be enabled to give counsell to others and excellent precepts appertaining to knowledge to inform thee in all things which it is fit thou shouldest know for thy welfare here or eternall salvation hereafter Vers 21. That I might make thee know the certainty of the words of truth c. That is That I might teach thee not doubtful conceits or lying fables but truths of unquestionable certainty even the sure Oracles of God that thou mightest answer the words of truth to them that send unto thee that is that thou maiest be able to give sound advice to those that send to thee to desire thy counsell and to satisfy those that send to be informed in some hard cases or doubtfull questions or that thou maiest be able to give a reason of thy judgement or doings to any that shall call thee to give an account thereof according to that 1 Pet. 3.15 Be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you But now if we read this last clause as it is in the margin of our Bibles that thou mightest answer the words of truth to those that send thee then the meaning must be this that thou maiest give a fair account to those that have sent thee either to be instructed or to manage any great businesse they have committed to thy trust Vers 22. Rob not the poor because he is poor c. That is say some because being poor he is fitter to be pitied and relieved then to be robbed and oppressed or rather because being poor he is not able to withstand let not that encourage thee neither oppresse the afflicted in the gate to wit under a pretence of justice see the Notes Job 5.4 and 31.21 Vers 25. Lâ—st thou learn his waies c. To wit the angry mans waies mentioned in the foregoing verse by being infected by his example company as naturally men are prone to imitate those they love or by being provoked to anger by his anger so through often brawling and contending thou gettest at last an habit of frowardnesse and get a snare to thy soul that is so beest entangled in the same sin to the endangering of thy soul in eternall perdition or lest thou bring thy life into danger to wit either by thy friends falling suddenly upon thee in his fury some time or other and taking away thy life or by some quarrels whereinto thou maiest be brought by his means wherein by thy provoking of others thy life may be brought in hazzard at least some great mischief or other may befall thee Vers 26. Be not thou one of them that strike hands c. See the Notes chap. 6.1 and Job 17.3 Vers 27. If thou hast nothing to pay why should he take away thy bed from under thee See the Note chap. 20.16 Vers 29. Seest thou a man diligent in his businesse c. As if he should have said Such a man is deservedly to be noted and observed and if therefore thou hast taken notice of such a man observe likewise what the issue of his diligence is he shall stand before kings c. CHAP. XXIII Vers 1. WHen thou sittest to eat with a ruler consider diligently what is before thee That is what plenty and variety there is of dainty meaâ—s and delicious wines and how dangerous they are to entangle men unawares whence it is that they are called afterwards vers 3. deceitfull meat and to draw them to excesse in eating and drinking whilst they will be tasting of every dish and sipping at every cup and so consequently to make
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
eternall destruction Who so pleaseth God in the Hebrew it is who so is good before God for which see the Note Chap. 2.26 shall escape from her that is shall either be preserved from being intangled by her or at least shall be delivered out of her snares And indeed which is here implyed nothing but the supernaturall grace of God no wisdome nor strength of their own can ever deliver men from the power of a harlots temptations But the sinner shall be taken by her see the Note Pro. 22.14 But may some say How comes Solomon to speake here of the danger of harlots I answer that having spoken in the foregoing verse of the diligent search he had made to discover the folly and madnesse of the wickednesse of men he instanceth here in this one particular discovery that he had made concerning the subtlety and danger of harlots the rather adding this to the Catalogue of the vanities he had formerly mentioned that hereby he might testifie his unfeigned repentance for all those grosse miscarriages whereinto by meanes of that sort of women he had formerly fallen Vers 27. Behold this have I found saith the Preacher counting one by one to find out the account This particle Behold may be prefixed by way of admiration to imply how strange and wonderfull that might well seeme which he meant now to say or by way of perswading men to attend diligently to that which he now assures them he had by a serious and carefull search found to be most certainly true And this now may be either that which he had said before ver 26. concerning the harlot that such a woman is more bitter then death that her heart is snares and nets c. or rather that which he addes afterward ver 28. One man among a thousand have I found c. And to challenge the more credit to his Testimony herein he againe here stiles himselfe The Preacher thereby covertly intimating of how great importance his Testimony was both in regard of that eminent measure of wisdome wherewith God had endued him and in regard that he testified this after his repentance when having been before insnared in the nets and bands of seducing women he was through Gods mercy dis-intangled from those snares and as a true penitent was returned againe to the Congregation of the Saints for which see the Note Chap. 1.1 And to the same purpose I conceive is that also added which followes in the next words Counting one by one to find out the account or as it is in the margin of our Bibles weighing one thing after another to find out the reason for hereby he implyes how considerable also this his testimony was in regard of the diligent and exact search that he had made to find out the truth of things weighing or counting them one by one severally that he might not be confounded with many things together but might the better conceive of every thing whilst he considered of it singly and apart by it selfe Only indeed the things of which he here saith that he counted or weighed them one by one or one after another may be severall wayes understood as 1. It may be meant of men and women and their severall wayes and courses to wit that whilst he made diligent search and enquiry into the conversation and doings of men and women severally one by one that he might find out the reason thereof and might give a cleare account and certain determination therein he found that which he delivers here for an approved truth And therefore some take the drift of these words to be all one as if he had said That you may know that such ensnaring women and such foolish men that are ensnared by them are every where to be found mark what I have observed whilst I did severally consider the temper and behaviour of all men and women whatsoever Or secondly It may be meant of the manifold subtilties and devices of harlots and the mischiefes that follow thereon to wit that whilst he made diligent search and enquiry into these counting them severally one by one that he might find out the number of them he discovered that which here he declares namely that they are very dangerous snares or that their subtilties are infinite and not to be discovered for so some understand the following verse Or rather thirdly It may be meant of all things in generall to wit that whilst he did in the pursuit of wisdome make a diligent search into the knowledge of all things considering each thing singly apart by it selfe and then comparing them one with another that he might find out the reason of them and discover how men might live wisely and happily and the folly and madnesse of those wayes that disturb the life of man he found out the truth of that which here he declares concerning women Vers 28. Which yet my soule seeketh but I find not c. That is Which full information concerning the wayes and courses of men and women and the reason thereof or which discovery of all the manifold and perplexed subtleties and devices of harlots for the intangling of men or which satisfaction concerning the nature and causes of all things I doe still with all diligence and earnestness make inquiry for but cannot perfectly attain it As for the following words One man among a thousand have I found but a woman among all those have I not found therein Solomon tels us what it was that he had discovered though in other respects what he had made most diligent search after he could not find And the most usuall interpretations that are given of those words are either 1. that though there be very few men to be found that are prudent wise and good and that truly deserve the name of men yet women that are pious and wise and prudent and such as they ought to be are far more rarely to be found A few such men he had found one amongst a thousand but such a woman amongst a thousand women he had not found And indeed the Scripture tells us that women are the weaker vessels and so by reason of their weaknesse and the ficklenesse of their spirits they are more prone to erre and lesse able to resist temptations whence it is that Solomon speakes elswhere of a wise and vertuous woman as of such a rare Jewel Who can find a vertuous woman c. Pro. 31.10 Or secondly that though Solomon had taken notice of some few men that were wise and good or that had avoyded the snares of enticing women yet amongst those wanton women that he had conversed with he had not found one good And upon this ground some conceive that he expresseth this number of a thousand as having respect to his seven hundred wives and three hundred concubines 1 Kings 11.3 Or thirdly that the temper and disposition the counsels and devices of men even when they set themselves to delude and ensnare others are far more