God that could doe such mighty things here again Elihu returns to adde somewhat more of these mighty works of God to wit that sometimes men can hardly see the light of the Sun by reason of the interposition of thick clouds And now men see not the bright light which is in the clouds but that on a sudden oftentimes the winds come and scatter them but the wind passeth and cleanseth them fair weather cometh out of the North. From all which at last he layes down that conclusion with God is terrible Majesty But thirdly the most and best Expositours would have the words understood thus to wit that Elihu here proves that there is no standing before God to contend against him by an argument from the lesse to the greater namely that men cannot behold the light of the Sun when the wind hath scattered the clouds and so it shines clearly in the firmament and much lesse can they stand before God who dwelleth in light inaccessible and is of terrible Majestie And this indeed is very probable yet the second Exposition seems best to agree with our Translation Vers 23. Touching the Almighty we cannot find him out c. As if he should have said And from all this that hath been said we may concerning the Almighty conclude that we cannot find him out he is altogether incomprehensible of which see the Note chap. 11.7 he is excellent in power and in judgement and in plenty of justice he will not afflict that is not willingly till men by their sins force him to it and much lesse will he afflict them causelesly or unjustly Vers 24. Men do therefore fear him c. To wit because he is of such infinite and incomprehensible power and justice and especially of such goodnesse and mercy that he will not afflict this makes men fear God and humble themselves under his hand not daring to quarrell or contend with him he respecteth not any that are wise of heart that is he minds them not The drift of these words may be either to shew what reason there is that men should so fear God who is of such infinite power c. as not to dare to contend with him to wit because God will not vouchsafe to mind such a worm as man is so infinitely beneath him no not those that are wise of heart as if he had said not those that out of an overweening conceit of their own wisedome think they can maintain their cause against God or because God is able to punish them and will punish them if they be too peremptory with him be they never so wise of heart they shall not be able thereby to rescue themselves out of his hands he will neither fear nor regard their wisedome or else to shew why men ought to fear God for his goodnesse and mercy and not to murmure against his chastisements to wit because God doth not shew them mercy out of any respect he hath to any wisedome or goodnesse in them but merely of his own free grace CHAP. XXXVIII Vers 1. THen the Lord answered Iob out of the whirlwind Job had often appealed to God as desiring that he would decide the controversie betwixt him and his friends and now and then had as it were challenged God that he might plead his cause before God and that God would answer him and his friends had likewise wished that God would satisfie Jobs desire herein as chap. 11.5 O that God would speak and open his lips against thee Accordingly therefore the Lord did now appear to them and did at last chap. 42.7 give judgement in this cause betwixt Job and his friends by approving Job and reproving them Only the Lord finding that though Job was much convinced by that which Elihu had spoken and therefore it was that he was all the while silent yet he was not sufficiently humbled before he would give sentence for Job he first checks him for those things he had spoken foolishly and rashly and not with that reverence towards God as became him Yea and observable it is that though after the manner of the visions and apparitions whereby the Lord used to reveal himself to his servants in those daies the Lord answered Iob out of the whirlwind that is out of the cloud wherein there came a whirlwind it seems that first there appeared a cloud out of which when the whirlwind had broken out with some terrour then after that the Lord spake to Job out of that stormy cloud which was to humble him and to make both him and the rest the more attentive to what he should say see the Note 1 Kings 19.11 yet he spake to him with much gentlenesse whereas his three friends condemned him for a wicked hypocrite and Elihu though he acknowledged his sincerity and only blamed him for his inconsiderate speeches yet he had therein used some very bitter expressions as in chap. 34.7 8. What man is like Iob who drinketh scorning like water which walketh in company with the workers of iniquity c. in Gods answer to him there is no such bitternesse at all Vers 2. Who is this that darkneth counsell by words without knowledge Many Expositours hold that these words are spoken to Elihu for they say that the Lord undertaking to answer Job as is said in the foregoing verse doth first check Elihu and take him off from proceeding any farther and that he is charged with darkning counsell by words without knowledge either because he did not sufficiently set forth the glory of Gods works or because he did not clearly enough expresse his own meaning in the arguments he brought to convince Job or because though he spake truth yet he uttered it not in a manner suitable to Jobs condition but with such sharpnesse as was likely to adde to his affliction rather then to afford him any comfort And indeed 2 Reasons they give why this should be spoken to Elihu rather then to Job which have much probability in them First because these words who is this that darkneth counsell c. seem rather to intend one that was then speaking as Elihu was rather then Job that had not spoken of a long time together and 2ly because God doth no where reprove Elihu as he doth Iob ch 40.2 his other three friends ch 42.7 and seeing Elihu had dealt somewhat too tartly with Iob also and had very much misinterpreted some things that Iob had spoken it were strange that he only should passe unreproved But methinks it is farre more probable that these words are spoken to Iob first Because it is said in the foregoing verse that Then the Lord answered Iob out of the whirlwind and said and then immediately this is added as his answer to Iob Who is this that darkneth counsell by words without knowledge Gird up now thy loyns like a man c. secondly Because chap. 42.3 Iob doth afterwards repeat these words as acknowledging himself therewith justly checked who is he that hideth counsell
compassing him as with a shield Psal 5.12 Vers 11. Be glad in the Lord c. Hereby he implyes what exceeding joy follows upon faith when men are thereby reconciled unto God and are assured of the pardon of their sins for of that he speaks in this whole Psalm PSALM XXXIII Vers 1. REjoyce in the Lord O ye righteous c. Thus as the foregoing Psalm ended so this begins for praise is comely for the upright to wit in regard they above others have such speciall and abundant cause to praise God so that no imployment is fitter for them as likewise because they alone do truly know God and heartily desire to glorifie his name and so from them it is acceptable with God whereas when wicked men that have no tast of Gods goodnesse do undertake to praise God they do but profane Gods holy name and therefore God abhors their praises see Psal 50.16 Vers 2. Praise the Lord with harp This Instrument is first mentioned wherein David did much delight and in the playing whereon he was eminently skilfull 1 Sam. 16.18 It is called Psal 81.2 the pleasant harp Vers 3. Sing unto him a new song This is required either to imply that to him that attentively considers the works of God there will still be occasion of composing new songs of praise or rather to imply with what fervency and chearfulnesse of spirit he desired they should praise God because upon occasions of unusuall joy they were wont to compose new songs and to fit them with some rare and exquisite tune and so they were sung and heard with the more earnestnesse and delight Yet some say that by a new song is meant a song that should never grow stale and out of date in the Church where the people of God do continually enjoy manifold blessings conferred upon them in Christ Vers 4. For the word of the Lord is right c. That is All his commands concerning the government of the world are just and equall every way right and unreprovable and all his works are done in truth that is sincerely without any guile and faithfully according to what he hath promised or spoken to his people Some indeed understand the first clause of the written word to wit that that word of the Lord is right that is that what he hath promised yea all that he hath spoken therein is faithfull and true sincere and without deceit yea every way blamelesse of which see also the Note Psal 19.8 But the first Exposition is the best as agreeing with that which follows vers 6 and 9. Vers 5. He loveth righteousnesse and judgement That is he loveth to do justice and judgement Vers 6. By the word of the Lord were the heavens made c. See the Notes Gen. 1.1 2 3 c. and all the host of them by the breath of his mouth that is by his command see the Note also Gen. 2.1 Yet some conceive that the three persons of the holy Trinity are here severally mentioned Vers 7. He gathereth the waters of the sea together as an heap c. This is meant of that gathering of the waters of the sea together in the first creation see the Note Gen. 1.9 and Job 38.8 9 10 yet because they are still kept in the hollow places of the earth by the same almighty power by which they were at first disposed of there it is expressed in the present tense He gathereth the waters c. he layeth up the depth in store-houses Vers 10. He maketh the devices of the people of none effect Though whole nations do combine together and set themselves to bring any thing to passe God can easily crosse them Vers 14. From the place of his habitation he looketh upon all the inhabitants of the earth So he calleth the sons of men as by way of contempt to imply the basenesse even of the greatest of them in comparison of the Lord whose throne is in heaven Vers 15. He fashioneth their hearts alike c. That is all mens hearts none excepted one as well as another And this is ascribed to God 1. because he it is that createth the souls and spirits of men in their first conception with all the severall faculties thereof see the Note Numb 16.22 and 2. because he ordereth and disposeth of their hearts and all the motions thereof as it is said of the kings heart Prov. 21.1 he turneth it whithersoever he will And this is here expressed thus to imply that therefore God must needs exactly know all men they being his workmanship yea even the thoughts and intentions of their hearts and much more their works which is expressed in the next clause he considereth all their works Vers 18. Behold the eye of the Lord is upon them that fear him c. See the Note Psal 11.7 Vers 20. Our soul waiteth for the Lord c. This he speaks in the name of the whole Church to wit that they would with all their souls wait upon God for help in all their troubles PSALM XXXIV The Title A Psalm of David when he changed his behaviour before Abimelech c. To wit feigning himself mad which circumstance seems here to be expressed because this tended much to the magnifying of Gods grace that notwithstanding his infirmity therein yet God was pleased to deliver him see the Notes 1 Sam. 21.10 11 13. This is also one of the Alphabeticall Psalms his exceeding joy causing him to compose this Psalm with the more exquisite art but for this see the Note Psal 25.1 Vers 1. I will blesse the Lord at all times c. That is as long as I live both in prosperity and adversity I will never forget this wonderfull deliverance And thus he ascribes his escape not to that which he did but to the providence of God which is more clearly expressed afterwards vers 4. Vers 2. My soul shall make her boast in the Lord c. That is from my very soul I will boast of the Lords favour and goodnesse to me the humble shall hear thereof and be glad that is they shall hear of my praising the Lord and out of love to God shall rejoyce that his name is so exalted or rather they shall hear of my deliverance and so shall be glad both on my behalf that God hath so preserved me and reserved me still to sit on the throne of Israel and on their own behalf as encouraged by mine example chearfully to expect the like deliverance from God For who are meant by the humble here see in the Note Job 22.29 Vers 3. O magnify the Lord with me c. This may be spoken to all the faithfull in generall or in particular to the humble mentioned in the foregoing verse Vers 4. He heard me and delivered me from all my fears And indeed when he was discovered and brought to Achish he could not but be surprized with divers fears as lest Achish should slay him and perhaps with great tortures to satisfie
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
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
thing to supply my wants or to rescue that which I had out of the hands of those that spoyled me of my substance had I been thus or any other way burthensome or chargeable to you it had been the lesse strange that you should be thus bitter for such I know is the common guise of the world to insult over those that seek to them for succour and to use them as reproachfully as they please but I neither have nor do yet desire any such thing of you All that I desire of you is that you would comfort me in my affliction and it is very strange you cannot afford me that Vers 24. Teach me and I will hold my tongue c. That is it is not enough to passe harsh censures upon me as that I have been an hypocrite and that for my wickednesse all this is fallen upon me convince me of this by evident proofs and I will yield presently I will complain no more I will reply no more against you Vers 25. But what doth your arguing reproove That is though right words are powerfull to convince men yet this kind of arguing which you use hath no power of reproof in it you have charged me with many things but you have convinced me of nothing Vers 26. Do you imagine to reproove words c. Two severall waies this expostulation of Iobs may be well understood 1. As if he charged them with an unjust slighting that which he had spoken Do you imagine to reproove words c. that is do you think that all I have spoken is mere empty words and that there is no weight of reason in them Do you conceit that you speak nothing but clear reason and I nothing but idle frothy discourse the speeches of an idle headed man who cares not what he saith or saith he knows not what yea the speeches of one that is desperate which are as wind that is the speeches of a mad man who being in a condition that seems desperate and hopelesse is therefore as a man distracted and speaks he knows not what words no more to be regarded then a puffe of wind and indeed this last expression doth in this sense agree with other places where vain regardlesse words are compared to wind as Ier. 5.13 The prophets shall become wind and Iob 15.3 Should a wise man utter vain knowledge and fill his belly with the East wind or 2. As if he accused them of captiousnesse and seeking to contend with him without cause Do you imagine to reproove words that is Do ye continue to catch at my words do ye think it enough to take an advantage of some word or other that I have spoken not considering the truth of the cause and the aime and intention of him that speakes them yea and those too the speeches of one that is in a desperate condition as I now am not considering that the words of men in such a condition are usually as wind that is sudden violent and full of passion as if he should have said in this ye deale not fairly with me Vers 27. Yea ye overwhelm the fatherlesse and you dig a pit for your friend That is this your insulting over me and trampling upon me in my miseries when I am in such a poor condition forsaken of all not having one left to plead for me is all one as if you should overwhelm and oppresse the fatherlesse that are left to the wide world and have no body usually to stand up in their defence and whilst you thus seek as you do to intrap me in my words and to take advantage against any word that falls from me this is no other but to dig a pit for your friend And indeed the captiousnesse of men in cavilling at that which they hear spoken by others and picking a quarrell against them for it is usually in the Scriptures compared to digging of pits and laying of snares treacherously to catch men in as Esa 29.21 where it is said of wicked men that they make a man an offender for a word and lay a snare for him that reprooveth in the gate Vers 28. Now therefore be content look upon me c. Iob having hitherto chiefly complained of the uncharitablenesse of his friends in passing such rigid censures upon him because of his complaints he now again addresseth himself to set forth the grievousnesse of his misery and to that end doth first in these words desire his friends to attend to what he should farther say Now therefore be content that is be no longer carried away with passion but be willing and yield to hear that I shall say and so to consider better of my condition look upon me that is slight me not turn not away your eyes from me in discontent but view me well and observe well the condition wherein I am as I shall discover it to you for this clause may be meant both of beholding him with their bodily eyes and of marking what he should say concerning his condition by that which I shall declare yea by that which you may see with your eyes it is evident and clear whether I have lyed or do lie unto you yet some understand this somewhat otherwise thus look upon me for it is evident unto you if I lie as if he had said come let us quietly argue out this businesse a little farther I am not afraid to dispute it with you face to face and no doubt upon a more sober debate the truth will out you will soon discover in my words or in my countenance whether that which I have spoken be true or false Vers 29. Return I pray you let it not be iniquity c. Some understand these words Return I pray you as spoken by Iob to call back his friends that were ready to goe away in a pet or in a fume But we need not I conceive build upon such a supposition the words are clear enough if we understand them to be a perswasion of his friends to consider again more equally of his cause and condition Return I pray you as if he should have said you have hitherto cast me off as a reprobate as a wicked wretch forsaken of God why because you were carried away with passion and did not seriously and exactly weigh my condition Return therefore from these unjust and passionate censures betake your selves to a more equall review of my estate to consider of and discusse these things more seriously then yet you have done let it not be iniquity that is consider well of what I suffer and in your disputing and reasoning with me let right prevail and deal not unjustly with me or do not charge me with iniquity till we have again weighed the matter yea return again my righteousnesse is in it that is return again to a second consideration or debate of my cause the result will be that my righteousnesse and innocency will appear in the businesse or my righteousnesse depends upon your examining
observe that Iob had been hitherto much larger in his replies upon Eliphaz and Bildad then they had been in their speeches to him and indeed considering how full his heart was of sorrow both by reason of the many miseries he suffered and especially their unjust censuring of him hereupon as an hypocrite no wonder it is though he were abundant in pouring forth his complaints and laboured by all the arguments he could to clear himself from their accusations But Zophar receiving no satisfaction from that which he had spoken and therefore fretting to hear him heap up so many words as he conceived to no purpose the rather perhaps because he longed to vent what he had conceived in his mind to reply upon him he upbraids him with his multitude of words and it is very probable as is noted before concerning Bildad chap. 8. â— that he interrupted Iob and would not let him go on as he meant to have done Should not saith he the multitude of words be answered and should a man full of talk be justified wherein he would imply either 1. That it was not fit that he should run on as he had done and that no body should be suffered to speak but himself and that when men are thus talkative not willing to hear any body croud in a word with them they should be reprooved for it and not be bolsterd up in their vain babling by the silence of those that stand by but should be made to know that in the multitude of words there wanteth not sin Prov. 10.19 or 2. That it was not fit that he should carry the cause away only with his pouring forth such a multitude of words Usually indeed men are unwilling to answer those that are all tongue and talk as knowing that it is to no purpose it is not possible to stop such mens mouths they will have the last word but yet because when standers by are silent in this kind they seem to give a tacit consent to the truth of that which such bablers say and so to justifie that they have spoken therefore it is not fit such men should be unanswered and as for Iob he should know that let him talk never so long and with never so much eloquence set a fair colour upon an ill cause that should not serve his turn because they were resolved to answer him and to discover the weaknesse of all that he had spoken Vers 3. Should thy lies make men hold their peace Iob had formerly appealed to them that he did not lie in that which he spake chap. 6.28 nor was there indeed any great likely-hood that he should lie especially at this time when the hand of God was so heavy upon him and he looked for death as it were every moment But so confident Zophar was as his other two friends before him had been that God would never have laid such sore and grievous judgements upon him had he not been an hypocrite that thereupon he perswaded himself that what he had affirmed concerning his own integrity was utterly false and that he spake not sincerely in all that he had spoken concerning the justice of God and so he upbraids Iob with lying and protests against a silent swallowing down those untruths he had uttered Should thy lies make men hold their peace we may read it also Should thy devices make men hold their peace But both readings are much to the same effect lies being nothing else but devised untruths according to that answer which Nehemiah returned to the false accusations of Sanballat and his companions Neh. 6.8 There are no such things done as thou sayest but thou feignest or devisest them out of thine own heart However the drift of Zophar in these words is evident namely that he judged it an unreasonable thing to hold his peace when he heard him utter such grosse falsehoods and that though some men may have their mouths stopped with a fair flourishing tale or plea though there be never a word of truth in it and some may judge it in vain to argue with one that cares not what untruth he utters yet he thought it unfit to let him so carry it but was resolved to disproove those devises and falsehoods wherewith he had sought to justifie himself And when thou mockest shall no man make thee ashamed As if he should have said it is impossible that a man that fears God should hear thee speak in such a scornfull flouting manner as thou hast done both of God and of the reproofs and admonitions of thy friends and not seek to discover thy folly and wickednesse herein to thy shame Some conceive that Zophar speaks this in reference to that which Iob had said chap. 10 3 as thinking he had spoken that in a mocking manner Is it good unto thee that thou shouldest oppresse that thou thouldest despise the work of thine hands c. and others referre it to other passages But I rather think that he speaks it more generally as apprehending that in many passages he had only made a mock of that which his friends had spoken to him Vers 4. For thou hast said My doctrine is pure and I am clean in thine eyes His meaning is that he had maintained that to be true which he had spoken concerning God and his providence the afflictions of the righteous and the prosperity of the wicked c. and that he was innocent and upright before God and it may well be that Zophar spake this in reference to that which Iob had said chap. 6 10. I have not concealed the words of the Holy one and again vers 30. Is there iniquity in my tongue and so likewise chap. 10.7 Thou knowest that I am not wicked But yet because Iob had so clearly again and again expressed himself that he durst not justifie himself before God as chap. 9.20 If I justifie my self saith he mine own mouth shall condemn me If I say I am perfect it shall also proove me perverse it is most probable that Zophar in these words intended not to charge him any farther then thus to wit for saying that he by any secret wickednesse or hypocrisie had not provoked God to punish him so severely for this Zophar judged a lie and a reproach of God as holding that God would never have made him such a pattern of misery had he not been an hypocrite Vers 5. But O that God would speak and open his lips against thee Because Iob had wished that he might plead with God concerning his condition chap. 9.34 35. Let him take his rod away from me and let not his fear terrifie me then would I speak and not fear him and because he had for the most part in the foregoing chapter directed his speech to God vers 2. I will say unto God do not condemn me shew me wherefore thou contendest with me and because withall Zophar apprehended that he minded not what his friends said to him nothing that they spake did the
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
7.20 I have sinned what shall I doe unto thee O thou preserver of men and chap. 9.2 How should man be just with God or else rather that in a mere cavilling way he had hitherto sought to make good an evil cause Vers 7. Art thou the first man that was born or wast thou made before the hills In these words Eliphaz seems to have respect to that which Iob had said chap. 12.2 3. No doubt but ye are the people and wisedome shall die with you but I have understanding as well as you I am not inferiour to you yea who knoweth not such things as these and to that vers 12. of the same chapter with the ancient is wisedome and in length of daies understanding for apprehending that Iob had spoken those words in a way of exalting himself in regard of his knowledge and in regard of his age above them and as thinking scorn that they should therefore compare themselves with him and that thence it was also that he had sent them to learn knowledge of the bruit beasts chap. 12.7 Ask now the beasts and they shall teach thee c. hereupon he now replies to this in a way of scoffing Art thou the first man that was born or wast thou made before the hills as if he should have said what do you make of your self that you take so much upon you in regard of your knowledge and in regard of your years Sure you were the first man that ever was born in the world yea perhaps you were before the creation and so are older then the hills and having therefore lived in all the ages of the world it is no wonder though you have gotten so much knowledge that we are counted no better then fooles in comparison of you Thus I say almost all Expositours understand these words only indeed some conceive that Iobs friends were older then he which they ground upon that which follows vers 10. and that therefore Eliphaz could not suspect that Iob despised them because of his great age but that rather he twits him on the contrary because being younger then they yet he vaunted himself in his great knowledge as if he had been the first man that ever was upon the earth and had been ever since treasuring up knowledge and so must needs understand more then ever man did Vers 8. Hast thou heard the secret of God c. As if he should have said hath God made you of his privy counsell and so thereby admitted you to the knowledge of those secrets which no man knows besides your self whereupon he adds also and dost thou restrain wisedome to thy self that is have you think you all the wisedome and are all fools besides your self and in the following verse what knowest thou which we know not c. in all which Eliphaz doth plainly retort upon Iob what he had before said to them chap. 12.2 3. No doubt but ye are the people and wisedome shall die with you but I have understanding as well as you c. and chap. 13.2 what ye know the same do I know also c. Vers 10. With us are both the gray-headed and very aged men much elder then thy father Still he seems to aime at that which Iob had said chap. 12.12 With the ancient is wisedome and in length of daies understanding but the meaning may be either that some of these his friends were much elder then his father was or then his father would have been had he been still living and it may be Eliphaz intended himself who we may well think was the eldest of the three because he spake first or else that though they themselves were younger then Iob yet he had no cause to despise them as he had done since they had in their severall habitations many on their side of their party and opinion yea many masters and teachers from whom they had received those truths which they had maintained that were so very aged that his father was younger then some of them Vers 11. Are the consolations of God small with thee is there any secret thing with thee That is say some Expositours dost thou esteem the consolations of God such mean and contemptible things that we should propound them to wicked men such as thou art or that thou shouldest think they belong to thee No surely such holy things are not to be given to dogs only perhaps you know something which others know not or have some secret righteousnesse which questionlesse none can discern in you but your self and hence it is that you will not be beaten off from applying the comforts of God unto your self But doubtlesse the true meaning of these words is that Eliphaz here upbraids Iob for slighting the consolations of God to wit those which himself and his other two friends had as from God propounded to him that if he would repent of his wickednesse and humbling himself under Gods hand would forsake his evil waies and beg mercy of him God would then pardon his sins remove the judgements that now lay upon him and abundantly blesse him again Iob had told them in expresse tearmes chap. 13.4 that they were forgers of lies and Physicians of no value and happily in relation to that Eliphaz here upbraids him for despising those divine consolations wherewith they had sought to doe him good Are saith he the consolations of God small with thee as if he should have said we have propounded the only way of comfort for one in your condition that God hath prescribed and do you make so little account of the consolations of God and thereupon he adds too Is there any secret thing with thee that is doest thou know any better way of comfort which perhaps neither we nor our fathers nor any man else ever knew or heard of whereupon thou despisest that to which we have advised thee Or hast thou any secret Priviledge or unknown worth in thee and so thou hast no need of these consolations Or is there any secret sin or guilt in thee which makes thee unfit to receive the comforts that have been tendered thee Or doest thou know any thing unknown to others by warrant whereof thou thinkest notwithstanding all that we have said to thee that God may justly be blamed for dealing too hardly and severely with thee Vers 12. Why doth thine heart carry thee away c. That is why doth the pride of thy heart or the passions of thy heart transport thee so farre as a man besides himself even beyond the bounds both of reason and of that modesty and reverence wherewith it becomes men to carry themselves when they speak to the Lord their Creatour As for the following clause and what do thine eyes wink at it is very hard to say what is meant thereby and therefore every Expositour almost gives a severall exposition of it Some by his winking with his eyes understand his frowning and looking with an angry and fierce furious eye others an hypocriticall
calamities and the cause thereof might be made known before the heavens and before all the world O earth cover not thou my bloud that is cover not the bloud and corruption that issueth out of my ulcers or rather hide not my misery sorrows and sufferings and let my cry have no place that is let there be no place found that should hide my cry from coming up into the presence of God for this they say he desires not so much that his miseries might be known to men as that God might take notice of them and so might judge and plead his cause against those that derided and falsely accused him The other is that these words contain a vehement protestation of his innocency Having said in the foregoing verse that he suffered not for any injustice in his hands c. because he had often thus professed his innocency and his friends he saw did not believe him therefore he breaks forth into this vehement and patheticall expression O earth cover not thou my bloud that is if by oppressing the poor or any other way of injustice I have drawn the guilt of bloud upon my self let not the earth cover or hide that bloudy wickednesse but let it be discovered and let it cry to heaven for vengeance as did the bloud of Abel against Cain whereto it is very likely that Iob did allude and indeed oppression and such like bloudsucking sins are often intended in the Scripture where it speaks of bloud as Habak 2.12 Woe to him that buildeth a town with bloud and establisheth a city by iniquity and let my cry have no place that is let not the cry of that my oppression find any hiding-place but let it be known to God and man and so indeed the word cry is sometimes used in the Scripture as Isa 5.7 he looked for judgement but behold oppression for righteousnesse but behold a cry or rather and let my cry have no place that is when I cry in my extremities let not God nor man regard it yea and when I call to men for help or pray to God for mercy let me not prevail either with man or God but let just vengeance fall upon me according to that Psal 66.18 If I regard iniquity in my heart the Lord will not hear me Vers 19. Also now behold my witnesse is in heaven c. This word also may be referred either to his acquaintance as if he should have said though there are many that if they would speak the truth can witnesse for me that I have lived holily and righteously yet however my comfort is that God is my witnesse that it is so or else to himself as if he had said what I have protested concerning mine innocency God also in heaven who from on high beholds all things can and I know will witnesse for me that it is true Vers 20. My friends scorn me but mine eye poureth out tears unto God That is God being my witnesse who knoweth exactly the innocency of my life and the sincerity of my heart though my friends scorn and deride me yet I can comfort my self in God to him I appeal who is my Iudge to him I look up and with tears do pour out my complaints and requests before him who is indeed my only stay and comfort Vers 21. O that one might plead for a man with God as a man pleadeth for his neighbour This is in a manner the same that he had desired before chap. 9.34 35. and 13.3 and 20 concerning which see the severall Notes there only these words may be understood as a desire either that himself might plead his cause with God or else that some other might doe it for him and may imply his hope that some body might be found that would undertake to maintain his innocency and then God passing judgement either he should know wherein he had erred and so might amend it or else by the judgement of God openly pronounced he should be clearly acquitted before all that should hear it Vers 22. When a few years are come then I shall goe the way whence I shall not return Concerning this expression see what is noted before chap. 7.9 10. Neither is there any thing farther difficult in these words but only their dependance upon that which went before wherein every Expositour is almost in a severall mind Some conceive that these words are added by way of comforting himself in that by his death which hastened so fast upon him there would an end be put to all his miseries Others as an aggravation of his friends cruelty of which he had spoken before vers 20. My friends scorn me c. because they took no pity of a man ready as it were to give up the ghost Others as an argument to move God to allay his miseries and not to lay his hand so heavy upon one that is dying already Others by way of clearing himself from not speaking sincerely in that protestation he had now made concerning his innocency for having death before his eyes as ready immediately to seise upon him what likelyhood was there that he should speak against his conscience Others as by way of correcting what he had spoken concerning his innocency as if he should have said why do I stand protesting mine innocency or wishing I might plead my cause with God It is altogether in vain and to no purpose since I am in a manner a dead man already And last of all others conceive that herein a reason is given why he had desired in the foregoing verse that his cause might be pleaded before God to wit because he perceived he had but a short time to live and he desired before his departure that either he might know what it was wherewith God had been provoked to deal so severely with him that so he might repent of it or else that God might acquit him from that wickednesse and hypocrisie whereof his friends had accused him that so he might die in peace and leave a good report behind him for the comfort and edification of others of Gods people CHAP. XVII Vers 1. MY breath is corrupt c. Some read this as it is in the margin of our Bibles My spirit is spent and so make his complaint to be that his vitall spirits were in a manner quite wasted and so consequently his life also that was preserved thereby But taking it as it is in our Translation the meaning must needs be that his breathing was stopped and marred or rather that his breath was infected and stunk through some inward putrefaction and so some Expositours understand that also chap. 19.17 My breath is strange to my wife c. And indeed it is clear that the drift of his words here was to shew that by the decay of his body he might plainly see that his death could not be farre off to which purpose is that also which follows my daies are extinct that is the light of my life is in a
towards God which was the root both of that profession of godlinesse which he had hitherto made and of that confidence wherewith he had now pleaded his cause before God or else his faith whereby he was rooted in God and which was the root from whence had sprung the purity of his conscience the holinesse and uprightnesse of his life and conversation and those words of truth which he had uttered hitherto in the defence of himself and so they conceive Iobs plea in these words to be this that seeing the profession which he had made of his innocency was not a counterfeit vain ungrounded flourish but was the fruit of that sincerity and faith unfeigned that was rooted in his heart it was an act of most grosse injustice and arrogance in them so to persecute to censure and revile him as they did And last of all many hold that it was his faith in Christ his Redeemer and his hope of seeing God face to face at the Resurrection of the dead whereof he had in the foregoing words made such a glorious profession which here he tearms the root of the matter that was found in him and so they make the drift of these words to be this that in all reason it was fit they should blame themselves for persecuting him as they had done even because of this profession he had made of his faith seeing this faith in the Redeemer is the root of all true religion and piety and the very ground work and foundation of salvation neither can there be any danger of condemnation for him that hath this faith rooted in his heart Vers 29. Be ye afraid of the sword c. As if he should have said If not out of pity to me yet at least for fear of the sword of Gods vengeance upon your selves give over your bitter calumnies and cruell dealing with me Because you are at ease and free from all afflictions you make nothing of passing most uncharitable censures upon me and threaten me continually with the vengeance of God but take heed you had best look to yourselves since there is doubtlesse a sword of divine vengeance which for your unjust and cruell dealing with me that am in so sad a condition may soon make you as miserable as I am As for the words that follow for wrath bringeth the punishments of the sword though some understand this of God to wit that when God is provoked to wrath by such iniquities as these wherewith he had charged his friends it brings the sword of his just vengeance upon me yet I rather think Iob meant it of the wrath of his friends against him to wit that such wrath and fury as that wherewith they had broken out against him doth usually bring the wrath of God upon men that ye may know saith he there is a judgement the meaning whereof is either that when the sword of Gods vengeance should fall upon them then they should by experience find that there is a just God that judgeth the earth that doth order and govern all things wisely and justly here in this world a God that would judge those that did so unjustly judge others and that would severely punish those that did so unmercifully adde affliction to the afflicted To which some adde also that by that present judgement upon themselves they might know there would be hereafter a day of generall judgement when God would judge the world in righteousnesse and so the sin of those that do here judge their brethren unrighteously should be both discovered and punished Or else that Iob gave them this warning that knowing now which men are apt to forget that there is a God that will thus judge the actions of men they might take heed of provoking him to wrath that so they might not come to know it experimentally hereafter CHAP. XX. Vers 2. THen answered Zophar c. This is the second and indeed the last reply of Zophar who now as before took his turn in the third place for though Eliphaz and Bildad did afterward reply again the third time upon Iob yet Zophar after this spake no more And observable it is that notwithstanding Iob had in the foregoing chapter made such a sad relation of the wofull condition wherein at present he was chap. 19.6 c. and had so earnestly besought his friends that they would take pity of him vers 21. and had made such a full and glorious confession of his faith vers 25 26 27. and had threatned them with the sword of divine vengeance if they proceeded on still with such fury against him as they had done yet all this moved not Zophar but that he again fell upon Iob with as much violence as ever Vers 2. Therefore do my thoughts cause me to answer and for this I make hast It seems Zophar did here interrupt Iob before he had made an end of speaking and so in these words he gives a reason why he could no longer keep silence Therefore do my thoughts cause me to answer and for this I make hast as if he should have said Whereas I resolved to have replyed no more or whereas I was desirous to let you goe on without interrupting you till you had made an end of your own accord as I know civility requires I should doe truly that which you have spoken hath stirred up those thoughts in me that do even compell me to speak doe what I can I am not able still to bear what I hear nor to forbear uttering what I have thought to say being as one in travell I must not stay any longer but must however it be taken break in upon you And so this word therefore may be either referred 1. In generall to all that Iob had answered in the foregoing chapter either by way of justifying himself and professing his hope of beholding to his joy his Redeemer when his dead body should be raised from the grave or by way of blaming his friends for their unfriendly and unmercifull dealing with him as if he had said Finding how erroneous thou still art in this great point of Gods dealing with man therefore I could not forbear but I must again answer thee Or 2. More particularly to those severe censures which he had passed upon them for their dealing so harshly with him which may seem the more probable because in the following verse he seems to make these censures which he tearms reproaches the ground of this his Reply I have heard saith he the check of my reproach and therefore the spirit of my understanding causeth me to answer Or else 3. It may be referred yet more particularly as many hold to the very last words that Iob had spoken chap. 19.29 There Iob had warned his friends to take heed least the sword of divine vengeance did not fall upon them for their fury and wrath against such a distressed afflicted man as he was for saith he wrath bringeth the punishments of the sword that ye may
that Or sudden unexpected judgements which come upon men in some strange manner no man knows how they are consumed thereby but no account can be given by whom or by what the fire was kindled Some understand it of the eternall unquenchable fire of hell which indeed would agree well with the words for there needs no bellows to kindle that fire the breath of the Lord like a stream of brimstone shall kindle it Isa 30.33 But it appears not any where else that Iobs friends do ever speak of any other but temporall judgements Again others understand it metaphorically of a burning fire of terrours kindled in the conscience and others likewise of fire sent immediately from God such as was that wherewith Sodome and Gomorrha was consumed and that which burnt up Iobs sheep and servants chap. 1.16 as we see that Iobs friends are often wont closely to hint unto him the judgements that had fallen upon him and his But I conceive it may be understood more generally either of the wrath of God it self which is the kindler of all penall fires or of any grievous judgements wherewith God in his wrath doth usually consume wicked men for any sore calamities sent from God are oft in the Scripture compared to fire as in Ezek 20.47 Behold I will kindle a fire in thee and it shall devour every green tree in thee and every dry tree the flaming flame shall not be quenched c. but especially as is before said of strange sudden and unexpected judgements Vers 27. The heaven shall reveal his iniquity c. That is judgements coming from heaven upon him shall proclaim him to be a wicked man And it may be Zophar did hereby intimate the strange fire and wind whereby Iobs cattel and children had been consumed And the earth shall rise up against him to wit as an enemy or as a witnesse when all earthly things shall be ready to execute Gods vengeance upon him Yea and because Iob chap. 16.18 19. had appealed to heaven and earth for the justifying of himself O earth cover not thou my bloud and my witnesse is in heaven therefore in reference thereto it may well be conceived that Zophar here tells him that both heaven and earth should testify against him and should condemn him Vers 28. The increase of his house shall depart c. That is both his posterity and estate shall be transmitted into other hands or they shall suddenly perish and come to nothing see 2 Kings 20.17 and his goods shall flow away of which the meaning may be either that they should be suddenly gone or that they should wast away by little and little as some waters do insensibly ebbe and sink by little and little Vers 29. This is the portion of a wicked man from God c. As Bildad before concluded his reply upon Iob chap. 18.21 Surely such are the dwellings of the wicked and this is the place of him that knoweth not God so doth Zophar also here conclude his This is the portion of a wicked man from God and the heritage appointed unto him by God as it were purposely to imply that however angry Iob had seemed to be that Bildad should so peremptorily conclude that such misery was alwaies the portion of wicked men yet he both did and would maintain the truth of that which Bildad had said This is the portion of a wicked man from God c. that is this is the messe which God serves in to their table these are the miseries which befall wicked men and that not by chance but by the just and unresistable appointment of God men may blesse them but God will surely curse them they may have great inheritances and oppressing others may divide the spoile amongst themselves but this is that which God hath allotted them for their portion and which they shall be at last as sure of as of their just inheritance CHAP. XXI Vers 2. HEar diligently my speech and let this be your consolations As if he should have said You pretend that you came to comfort me but indeed you have added to my affliction Well yet if ye would but now at length give me the hearing with patience and meeknesse and observe diligently what I shall say not interrupting and slighting me as you have done this should be to me instead of your intended consolations or I would take it as an evidence that you did indeed seriously desire to comfort me And this he doubtlesse spake because Zophar had immediately before interrupted him and would not suffer him to goe on to speak out his mind and withall to imply how confident he was of his cause Vers 3. Suffer me that I may speak c. That is Let it not be burdensome to you to hear me a while yea though that which I shall say should prove irksome and troublesome to you yet bear with me and do but patiently suffer me to speak my mind And this he might the rather presse because his friends had often taxed him for speaking too much as we may see chap. 11.1 and 15.2 And after that I have spoken mock on which last words are added not as giving way that they should mock him in his misery or deride those words of truth which he should speak but to imply that he verily hoped that if they would hear him speak he might convince them so that they would soon give over mocking for this his confidence in what he had to say was a good inducement to move his friends to hear him or at least if that could not be that he was then resolved to bear what he could not help and as near as he could that he would not be troubled with their scoffs Vers 4. As for me is my complaint to man c. As if he should have said No I do not bemoan my self to man but to God though I speak to you yet it is out of a desire to approve my self to God that God may hear and that God may help And if it were so why should not my spirit be troubled that is if my complaint were to man I should then indeed have cause enough to be troubled God is the searcher of the heart and knows my innocency men know it not and therefore passe uncharitable censures upon me In God there is much mercy and pity man is mercilesse and cruell God can help me and ease me of my troubles man neither can help nor will comfort me Some I know understand this otherwise to wit as if he proved his hope in God by his enduring those insupportable miseries that lay upon him If it were not so why should not my spirit be troubled as if he should have said Had I not hope in God how could I have sustained my self all this time Many deaths would have been easier to me then that which I have suffered and therefore that I have not been quite overwhelmed before this time but do still cleave to God and trust in
Vers 14. Lo these are parts of his waies c. That is his works wherein he comes forth as it were and manifests himself unto men but how little a portion is heard of him but the thunder of his power who can understand Some understand this last clause thus It is very little or nothing to speak of that we can hear from man concerning these wonders of Gods works but if God should speak of them himself who could endure or understand him when he should thunder out these things in his mighty power and Majesty Others understand it properly of the thunder which is indeed very terrible to all the creatures here below to wit that none can understand whence it is or how it is done But the best Exposition of the words I conceive is this that by the thunder of his power is meant figuratively either the might and excellency and terrour of Gods power to wit that it is incomprehensible or else which is much to the same effect the declaration or sounding forth of Gods power by the voice of all his works of Creation according to that Psal 19.1 The heavens declare the glory of God c. which because of its glorious excellency and force and terrour is called the thunder of his power and because none can sufficiently understand so much of the mighty power of God as is taught us by the Creatures therefore it is said the thunder of his power who can understand And indeed in our ordinary speech we use to say a man thunders it when he speaks with mighty eloquence vehemence and power and chap. 39.25 the tumultuous noise of an army ready to the battel is called the thunder of the Captains And thus hath Iob shewn that he could say as much of the terrible might and Majesty of God as Bildad had said CHAP. XXVII Vers 1. MOreover Iob continued his parable What is meant by a parable see in the Note Numb 23.7 It was now Zophars turn to reply upon Job the third time as Eliphaz and Bildad had done and it seems that Iob was silent a while expecting his reply but when he saw that neither he nor any of the other two offered to reply again upon him which was either because they had nothing farther to object against Jobs defence or because they saw him so stiff that they judged it in vain to talk any farther to him then Job began again to plead his cause much after the same manner as before addressing his speech to them all joyntly together and that with some more courage then formerly and as one that did in a manner triumph over them as is expressed in the five following chapters Vers 2. As God liveth who hath taken away my judgement and the Almighty who hath vexed my soul c. To assure his friends that he would speak nothing but the truth that so they might the more regard what he said and that by this solemn calling God to witnesse of the truth of what he spake he might win them to credit what he should say concerning his integrity which by no other arguments he could hitherto bring them to believe Job here swears solemnly by the living God that as it follows in the two next verses as long as he breathed his lips should not speak wickednesse nor his tongue utter deceit As for that clause which he adds concerning Gods taking away his judgement and the Almighties vexing his soul As God liveth who hath taken away my judgement c. some hold that he adds that as in relation to their opinion As the Lord liveth who as you think hath taken away my judgement c. but then others say that by Gods taking away his judgement he meant either that God had not judged him according to his righteousnesse and integrity or that God had bereaved him as it were of his righteousnesse in that he had not cleared his innocency to the stopping of the mouths of those that falsely accused him but rather by the severity of his proceedings against him did seem to judge him to be a wicked wretch and an hypocrite as they had censur'd him to be as where Gods people are charged with saying Isa 40.27 My way is hid from the Lord and my judgement is passed over from my God because they thought that God did not regard them as his people in taking their part against their enemies or else as some conceive that the Lord had abridged him of his right in that he was not admitted to plead his cause before God as he had often desired he might do So that he doth not expresly accuse God of dealing unjustly with him but only complains that God had not dealt with him according to the ordinary way of his proceedings with men whereby his integrity was hidden and overclouded neither could he perceive what the cause should be why Gods hand was so heavy upon him And in the oath he takes here this he interposeth who hath taken away my judgement and hath vexed my soul either to imply how safely they might believe that he would doe what he now engaged himself seeing he durst appeal to that God as a witnesse who had hitherto dealt so severely with him or else to intimate that though God seemed to condemn him by the heavy pressures he had brought upon him yet that should not make him cast off his confidence in God or yield himself to be an hypocrite Vers 4. My lips shall not speak wickednesse nor my tongue utter deceit This Protestation of Jobs Expositours understand diversly For first some take it generally thus that he would speak nothing falsely or dissemblingly but would speak the truth from his heart Secondly others understand it as if he had said that no severity of Gods proceedings with him nor no unjust censures of theirs should make him utter a word whereby he might discover himself to be either a prophane wicked wretch or a dissembling hypocrite and 3ly which I like best others give this to be the meaning that he would not wickedly either for fear or flattery betray the truth or lie against his own conscience by yielding to those false accusations which they had passed upon him which he knew to be false Vers 5. God forbid that I should justifie you c. To wit by speaking or doing any wicked thing which may seem to justifie or make good those unjust censures of wickednesse or hypocrisie which you have passed upon me or rather by yielding to that which you have said that God for my wickednesse and hypocrisie hath brought these miseries upon me Vers 6. My righteousnesse I hold fast and will not let it goe c. That is I have hitherto constantly persevered in a way of righteousnesse and so I will still or rather I have hitherto resolutely maintained my integrity and still I will maintain it my heart shall not reproach me so long as I live that is my conscience shall not upbraid me for that which
were I guilty of it would indeed be a shame and reproach to me to wit either for speaking or doing wickedly or else rather for denying mine integrity Vers 7. Let mine enemy be as the wicked and he that riseth up against me as the unrighteous This is also divers waies understood by Expositours Some say that Job here speaks ironically and by the wicked unrighteous man means himsef as if he should have said You judge me a wicked ungodly man because of the extreme afflictions that lye upon me but as sad as my condition is so much good I wish my enemies that rise up against me that I could be glad that they were in no worse a condition then that poor wretch whom you so harshly condemn as a wicked man Others again hold that those that had robbed him of his estate and other waies wronged him are the enemies he here speaks of and so make the sense of the words to be this Let those that robbed me and wronged me be looked upon as wicked ungodly men I for my part am no such man Others again conceive that by his enemies and those that rose up against him Job meant these his friends and so give this to be the sense of the words Let those that condemn me for a wicked man because of mine afflictions bear the brand of wicked men and not I that am innocent of those things they charge me with as if he should have said They that oppose the truth which I have maintained that causelesly condemn me for a wicked wretch they deserve to be judged wicked men better then I do only some to allay the sharpnesse of such a censure say that Job doth not absolutely condemn them for wicked men but only affirms that there was more of wickednesse in that which they did then there was in any thing they could fasten upon him Let mine enemy be as the wicked and as the unrighteous according to a like expression chap. 2.10 Thou speakest as one of the foolish women And lastly others most probably conceive that in these words Iob gives a farther proof of his integrity Let mine enemy be as the wicked c. as if he had said Though the wicked may live I know in a very prosperous condition yet so farre am I from liking their waies that I could wish mine enemy no greater mischief then that he should be a wicked man or that God should deal with him as he will certainly deal with the wicked And indeed the like expressions we often meet with as 2 Sam. 25 26. Let thine enemies and they that seek evil to my Lord be as Nabal and so also 2 Sam. 18.32 and Dan. 4.19 Vers 8. For what is the hope of the hypocrite though he hath gained when God taketh away his soul The scope of these words together with the following verses is either to shew how farre he was from being a wicked hypocrite as they had judged him to be by declaring what thoughts he had of the wretched condition of such men to wit that when God comes to seise upon them by the harbingers of death and to take or pluck away their souls though they had gained never so much before and so thereby God seemed to prosper them they must needs be then in a hopelesse and comfortlesse condition because all that they placed their hopes in their wealth and friends and other things shall fail them and whereas they promised themselves long life and much pleasure in their estates they shall find their hopes herein disappointed and in God who then shews himself an enemy they can have no confidence Or else to prove that his friends might have discerned a difference betwixt him and hypocrites even in these sad calamities that had befallen him and therefore had no cause to censure him so harshly to wit because though outwardly it fares alike with the righteous and the hypocrite yet their carriage of themselves in the hour of adversity is very different the hypocrite not having then any hope in God when God summons him by death which the righteous have from whence he intimates that since he in his lowest estate did still hope in God and pray to God and desired to plead his cause before God they might hereby plainly perceive that he was not an hypocrite And to the same purpose is that which follows Vers 9. Will God hear his cry when trouble cometh upon him That is when either trouble and terrours of conscience or any outward distresse do seise upon him Vers 10. Will he delight himself in the Almighty c. That is when he sees that he is likely to be taken away from all the comforts he enjoyed here will he then comfort himself in God alone as acknowledging him to be alone an all-sufficient ground of joy and comfort or though Gods hand be never so heavy upon him will he notwithstanding still cleave to God and delight himself in him as knowing that God is well pleased with him will he alwaies call upon God that is not only in adversity but in his prosperity too and so also not only in prosperity but in times of distresse too yea though his afflictions be never so sore and of never so long continuance Vers 11. I will teach you by the hand of God c. Some translate this as it is in the margin of our Bibles I will teach you being in the hand of God and so take the sense of the words to be this that whereas hypocrites in distresse have no hope in God it was not so with him for though he were at the present under the afflicting hand of God he would teach them better But taking the words as they are in our Bible the meaning must be either thus I will teach you by the hand of God that is God assisting me or by Gods speciall inspiration I will teach you as where the prophet saith Isa 8.11 the Lord spake to me with a strong hand and instructed me or else thus rather I will teach you by the hand of God that is I will teach you by shewing you the mighty power of God and the glorious works of his hand to wit what are the usuall dispensations of his Providence both toward the righteous and toward the wicked And hereto agreeth the following clause that which is with the Almighty will I not conceal that is I will not conceal the decrees and judgements which God daily executes in the world sometimes prospering and sometimes punishing both the wicked and the righteous And indeed of all these he speaks in his following discourse and this he premiseth before-hand either that he might quicken their attention by shewing what great and high things they were of which he meant to speak or else thereby to give them to understand that he should plainly discover by the usuall waies of Gods proceedings that there is no judging of men by their outward condition Vers 12. Behold all ye your selves have seen
that Elihu no where chargeth Iob for being a wicked man and an hypocrite as his friends had done and thirdly because chap. 42.7 where the Lord condemns the three friends of Iob he speaks not the least word against Elihu therefore I rather conceive that Elihu's speech is full of gentlenesse and prudence and that he only blames him for his unadvised speeches in pleading his own innocency and that though he seems to misconstrue some things that Iob had spoken yet because he did this also out of a holy zeal for Gods glory therefore God did not so much as take notice of this to charge it upon him Vers 4. Now Elihu had waited till Iob had spoken c. That is till Job had finished his last long reply in the foregoing chapters and so consequently all the time that he and his friends had been arguing one against another and therefore the reason that is added hath reference to them all because they were elder then he Vers 8. But there is a spirit in man c. Some Expositours understand this of the holy spirit of God to wit that this it is and not years that makes men wise which they say is again more clearly expressed in the following clause and the inspiration of the Almighty giveth them understanding as if he had said I expected that multitude of years should teach wisedome but now I perceive that it is only the spirit of God in men that gives wisedome where he pleaseth and that he gives it many times to the young and not to the aged But because the first clause is so generall there is a spirit in man I rather conceive it is meant of the reasonable soul in man thus But there is a spirit in man and the inspiration of the Almighty giveth understanding that is Though age be an advantage for the getting of knowledge yet there is a spirit of reason understanding and judgement in one man as well as another and it is God that by the inspiration of his spirit gives wisedome especially in spirituall things whereever he pleaseth Vers 11. Behold I waited for your words I gave ear to your reasons whilst you searched out what to say That is I waited patiently all the time you were speaking expecting you would alledge something against Job that should clearly prove what you had affirmed to wit that he was a wicked man and that therefore God had laid his hand so heavily upon him and finding that you strained your inventions to the utmost to find out what you might say against him I diligently attended and observed the reasons and arguments that you brought against him Now hence Elihu would inferre that it was most equall that they should patiently hear him as he had heard them and the rather because he had well weighed their speeches and had not rashly judged that they had not convinced Job as they ought to have done Vers 13. Lest ye should say We have found out wisedome God thrusteth him down not man These words Lest ye should say I conceive have reference to that he had said in the foregoing verse there was none of you that convinced Iob or that answered his words and so the meaning is either that Elihu had confidently affirmed that none of them had convinced Iob lest they should say We have found out wisedome or that their not being able to answer Job and so Iobs getting the better of them was of God to shew them the weaknesse of that argument whereon they grounded their accusation of Iob lest they should say We have found out wisedome And then for the wisedome whereof he gives them warning not to boast though some understand it of the wisedome of keeping silence and not replying any more upon Iob Lest ye should say We have found out wisedome God thrusteth him down not man that is Lest ye should say We have done wisely in giving over talking any farther with Iob whereas you blame us because we did not answer we say it was a point of much wisedome not to argue any farther with a man so obstinate and that because God thrusteth him down and not man that is Gods hand hath or will humble him sufficiently and so we need not farther presse upon him so to adde affliction to the afflicted yet I rather think it is meant of the wisedome of his friends former arguing against Iob Lest ye should say We have found out wisedome God thrusteth him down not man that is Lest ye should say However you Elihu deny it yet we have sufficiently enough convinced him and that there is so much wisedome in the argument we have alledged against him that all the world is not able to answer it namely that God who is omniscient and infinitely just and wise in all his waies hath brought these miseries upon him and not man who may be deceived and may judge unjustly and therefore were he not a wicked man God would never have punished him at least in such an extraordinary manner Vers 14. Now he hath not directed his words against me c. This might be alledged to imply that it could not be therefore any discontent that he had taken against Job that moved him to speak but that it was merely out of zeal for God and for the truth and because his friends had not answered him aright to which purpose also is that which follows neither will I answer him with your speeches that is I will not answer him with railing reviling and scornfull language as you have done nor will I take that course to convince him that you have taken to wit by condemning him to be a wicked hypocrite because Gods hand is so heavy upon him It is evident in the following Chapters that Elihu urgeth many things that the other three had objected before but this is only in the way of reproving him for his impatient murmuring against God and not thereby to prove him an hypocrite as the other had done Neither was it doubtlesse without the secret counsell of God that when Iobs spirit was almost overwhelmed with the rough usage and the peremptory uncharitable censures of his other friends he should now be reproved by one in a juster and more gentle way that so he might be brought to see wherein he had indeed offended and yet withall his sorrows might be a little abated Vers 15. They were amazed they answered no more c. Here Elihu turns himself on a sudden from speaking to Iobs friends to speak to Iob himself concerning them or rather to the standers by and by their being amazed may be meant either that indeed they were amazed to hear Iob so confidently still to maintain his integrity or only that they were silent as men that stand astonished are wont to be Neither doth Elihu speak this by way of a vain-glorious insulting over the other three friends of Iob but only to shew how he was driven to speak They were amazed they answered no more as if
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
such a one is hardly to be found to shew unto man his uprightnesse that is to shew to the poor sick man how he must come to be presented righteous and upright in the sight of God to wit that he must acknowledge his sins lay hold upon the promises of mercy made unto him in Christ and so repent and turn unto the Lord. I know there are some that do otherwise expound the last clause namely thus to shew unto man his righteousnesse that is to clear it to the sick man that God hath dealt justly and equally with him But our Translation will hardly bear that Exposition Vers 24. Then he is gracious unto him and saith Deliver him from going down into the pit I have found a ransome This some understand of the messenger the interpreter mentioned in the foregoing verse to wit that he is gracious to the sick man and saith namely in his prayer to God for him Deliver him from going into the pit I have found a ransome For though the last words can hardly be applyable to man yet the meaning they say is only this that the man of God alledgeth that knowing by the revelation of Gods spirit that there is a ransome in the bloud of the promised Mediatour for poor sinners he knew also that God would be pleased to accept of this ransome in the behalf of this penitent sick man But I conceive it is farre better understood of God to wit that he is gracious to this sick man when his messenger hath brought him to repent and believe in Christ and that thereupon he saith Deliver him from going down into the pit the meaning whereof may be either first that God determines that he shall be delivered from the grave whereinto he was dropping and withall from the pit of eternall destruction or secondly that he gives charge to the angel sent to him that he should deliver him from his dangerous sicknesse or thirdly that he enjoynes the man of God to deliver him that is to assure him that he shall be delivered both from his present sicknesse and from hell hereafter and that because God hath found out a ransome for him which can be meant of no other but the bloud of Christ Vers 25. His flesh shall be fresher then a childs c. To wit By reason of the cure of his sicknesse and the reviving of his spirit by his assurance of Gods love to him in Christ Vers 26. He shall pray unto God c. Whether this be meant of the sick mans praying before or after his recovery which is questionable though the last be more probable it is mentioned doubtlesse as a comfortable effect of the sick mans reconciliation with God to wit that then he can go with confidence to the throne of Gods grace which before he could not and that then God shall be favourable unto him in hearing his prayers which before he regarded not And to the same purpose is the following clause and he shall see his face with joy that is he shall with boldnesse and comfort look God in the face who before was a terrour to him though some I know understand it otherwise to wit that God shall look chearfully and favourably upon him And then the last words alledge again the cause of this comfortable change for he will render unto man his righteousnesse that is the righteousnesse which he had lost by sin shall be restored in Christ or rather God shall deal with him according to that present righteousnesse of his when upon his faith and repentance he is reconciled unto God Vers 27. He looketh upon men c. That is God looketh upon men as desiring longing and waiting for mens repentance and salvation and if any say I have sinned c. and it profited me not that is all the good I got by it was that I provoked God to lay his hand in great displeasure upon me then as it follows vers 28. he will deliver his soul from going into the pit and his life shall see the light the meaning whereof is principally that God will deliver such a man from the grave that he may again live comfortably here in this world though it may be also extended to the deliverance of his soul out of hell and bringing him to the light of Gods glory in heaven But now if we read these verses as they are in the margin of our Bibles He shall look upon men and say I have sinned c. He hath delivere my soul from the pit c. then they contain the sick mans confession of Gods dealing with him to wit that being recovered he looks upon others with pity and out of a desire of their conversion should acknowledge how he had sinned and did thereby bring Gods hand upon him and how upon his repentance God shewed him mercy again Vers 29. Lo all these things worketh God oftentimes with man c. That is all these means doth he use many times bringing man to the grave and then raising him up again and all this he doth to save him from death temporall and eternall as it follows in the next verse To bring back his soul from the pit c. Vers 31. If thou hast any thing to say answer me c. Having in the foregoing verse desired liberty that he might yet farther speak his mind to Job he interposeth this that notwithstanding if Job had any thing to answer to what he had said he was very willing he should so doe Speak saith he for I desire to justifie thee that is I had rather thou shouldest be justified then condemned if thou art able to clear thy self CHAP. XXXIV Vers 1. FVrthermore Elihu answered That is when he perceived that Job made no reply for it may well be that he began now to be convinced he proceeded to answer what Iob had formerly spoken Vers 2. Hear my words O ye wise men c. Hereby Elihu sought to imply first that what he had to say the wisest of them might with profit hear and secondly that he would not be his own judge but was willing to appeal to the standers by at least to those that were wise amongst them concerning the truth of that which he should say Vers 3. For the ear tryeth words c. As if he had said For that which Iob formerly said is true that the ear tryeth words as the mouth tasteth meat see the Note chap. 12.11 Vers 4. Let us chuse to us judgement c. That is Let us not judge rashly but let us state the question rightly and then argue the cause not with angry language nor by alledging any thing wherein our consciences may tell us we do misinterpret Iobs words or merely cavill with him or build upon uncertain conjectures but by clear and certain truths and so let us chuse and upon good deliberation resolve upon that which is just and equall Let us know among our selves what is good namely whether Iob or I be
words must be understood generally thus and that with relation both to David and Christ that when the enemy had used their utmost endeavours against the Lords anointed and the Lord had suffered them a while to run on as deriding the vanity of all their endeavours at last when they were ripe for destruction and God should find it to be a convenient and fit time to take vengeance on them then he should call them to an account Then shall he speak unto them in his wrath c. Nor can I conceive that this which is said of Gods speaking to them in his wrath was meant of that fearfull sentence Depart from me ye cursed which God should pronounce against them at the day of judgement rather I conceive this expression implyes first that the vengeance that should be poured forth upon them should be by the command of God which also shews how easily God could destroy them it was but a word of his mouth and it would be presently done and secondly that by the punishments he would inflict upon them his wrath against them should be plainly manifested he would not alwayes speak to them in a way of mercy by the preaching of the Gospel but at last he would speak to them in a way of wrath and make them see their former madnesse Because David was but of mean parentage his enemies hoped they should easily crush him but when they were vanquished and David was settled in the throne of Israel then their folly was manifested to all men And so because of the obscurity of Christs outward condition his enemies thought they should soon ruine him but by the ruine of his enemies God soon declared how vain their attempts were to the overwhelming of them with horrour and confusion which is expressed in the next clause and vex or trouble them in his sore displeasure which implyes not only the outward troubles which God should bring upon them that had been the great troublers of his Church out of which they should not know how to extricate themselves but also the inward fears and terrours that should also surprize them Vers 6. Yet have I set my king upon my holy hill of Sion This may be meant of David of whom it might be said that God had set him as his king upon his holy hill of Sion because God had chosen him in a peculiar manner as his king to rule over his people concerning which see the Notes 1 Sam. 16.1 and Sion David chose to be the Metropolis or chief seat of his kingdome whence it is often called the city of David as here it is called Gods holy hill because the Temple was built there where God was pleased as it were to dwell amongst his people of which also see the Note 1 King 8.1 But principally it is meant of Christ to wit that God the father doth here affirm that immediately by himself he had appointed and established Christ to be for ever the king of his Church of which see also the Note before cited 1 Sam. 16.1 For because that city of David was a type of the Church in relation thereto the Church of Christ is often called Jerusalem and Sion as Gal. 4.26 Ierusalem which is above is free which is the mother of us all and Heb. 12.22 you are come unto mount Sion and unto the city of the living God the heavenly Ierusalem and it may well indeed be called Gods holy hill of Sion not so much because Christ there performed the work of our Redemption and from thence the Gospel first went forth as in regard of its spirituall resemblance thereto to wit first in regard of its stability being built upon a rock against which the gates of hell shall not prevail Matth. 16.18 and sure therefore to be Psal 125.5 as mount Sion which cannot be removed secondly in regard of its eminency Esa 2.2 3. which makes the members thereof to be as a city that is set upon a hill which cannot be hid thirdly because the inhabitants thereof are nearer to heaven then others are they see those things which others cannot see they mind heavenly things and look down with contempt upon whatever is great in the world fourthly because it is hard and difficult to be such as the members of the Church ought to be it will make us toil and breath to attain hereto as men doe that climb up some high hill and fifthly in regard that God in Christ dwells in the Church which is as a holy temple unto the Lord and there only is God truly worshipped However doubtlesse God the father is here brought in as affirming this concerning his Son yet have I set my king upon my holy hill of Sion to shew first why the heathen and others were charged before with setting themselves and taking counsell against the Lord to wit because they did it against him whom the Lord had established to be his king in Sion secondly how deservedly God should pour forth his wrath and indignation upon them that stuck not to bandy so against his king thirdly how vain all their attempts must be that are against him of whom the Lord had said that he should reign in Sion For the emphasis of this expression is in the word I yet have I set my king upon my holy hill of Sion as if he had said and who can crosse what I the Lord will have done Vers 7 I will declare the decree the Lord hath said unto me Thou art my son c. This is one of those places from whence some Expositours conclude that this Psalm can be understood of none but Christ and that because though angels and men are sometimes called the sons of God yet it were very harsh to say of any man that he was begotten of God as here it is said Thou art my Son this day have I begotten thee But first because I doe not see but that a man may be said figuratively to be begotten of God as well as to be born of God as it is said of all the regenerate 1 John 3.9 whosoever is born of God doth not commit sin secondly because the very same expression in effect is used concerning the regenerate Jam. 1.18 of his own will begat he us with the word of truth and thirdly because many of those that restrain it to Christ yet understand it in a figurative sense of the Resurrection of Christ I see no cogent Reason why we may not in some respect understand it of David as a type of Christ in the first place but then principally and more clearly and perfectly of Christ They that apply these words first to David they conceive that in the first words I will declare the decree David professeth that to take away all pretence of ignorance from those that would not submit to his government he would make known Gods decree concerning him to wit that he had appointed and anointed him to be the king of Israel and had decreed that
and violent causlesly to take away his life or thirdly why it was no wonder though his enemies did so insult over him because they were continually using all possible means either by force or fraud to take away his life or rather fourthly why David had charged his enemies with saying Flee as a bird to your mountain namely because they were continually seeking to take away his life when they stood alwaies as it were with their bows bent ready to shoot at him and kill him this was a fair warning that as a bird he should flee to the mountains Vers 3. If the foundations be destroyed what can the righteous doe Many severall waies these words are expounded by those that have commented thereon but there are three that have most probability in them First by the foundations that were destroyed may be meant the means that had been used by him and others and as it were laid as the foundations either of settling the peace of the kingdome or of bringing the affairs of Religion and state of the kingdome to a better condition and so the meaning must be that if these were crossed and ruined neither he nor any other the faithfull servants of God could help that secondly by the foundations destroyed may be meant either the breaking of covenants wherein there ought to be stability and which are as it were the foundations of all civil peace between men and men or else generally the perverting and overturning of all truth and piety and justice because these are indeed the foundations and supporters of all kingdomes and common-wealths whence are those expressions Psal 75.2 3. I will judge uprightly the earth and all the inhabitants thereof are dissolved I bear up the pillars of it and that Psal 82.5 where speaking of the corruptions of judges the Lord complains that all the foundations of the earth are out of course and again Prov. 29.14 The king that faithfully judgeth the poor his throne shall be established in righteousnesse and then the meaning of these words is this that if there were no justice nor truth nor piety in the land nothing but violence and oppression and so hereby the kingdome was ruined the righteous were blamelesse herein And thirdly it may be spoken as in reference to his own ruine If the foundations be destroyed that is If they leave me without any refuge if all my forts and places of shelter be overthrown or taken from me if there be no place left me where I may safely set my foot or if I be utterly ruined as a house whose foundations are overthrown what can the righteous doe that is I cannot help it I have no way deserved it and so this may be spoken by David by way of comforting himself in his own innocency or by way of moving the Lord thereby to take his part against his enemies Vers 4. The Lord is in his holy Temple c. That is in heaven which is often called Gods Temple the reasons whereof see in the Note upon 2 Sam. 22.7 Some indeed understand it of the Tabernacle where God dwelt amongst his people And indeed the Tabernacle is also often called the Temple see 1 Sam. 1.9 but here the following clause explains this the Lords throne is in heaven However this doubtlesse David opposeth against all the enmity threatnings and discouragements of men The Lord is in his holy Temple as if he should have said Though there be no comfort nor hope to be found on earth yet there is alwaies comfort and hope to be had from heaven there the glorious and almighty God of heaven and earth dwelleth who is the righteous judge of all men who will alwaies be a refuge to the oppressed And to the same purpose tend the following words His eyes behold his eyelids try the children of men where the same thing is meant by his eyes beholding and his eyelids trying the children of men namely that he knoweth all men exactly see Psal 7.9 Yet some would have it that there is an allusion in those words his eyelids try the children of men to those that do look with their eyes half shut when they are intent to fix their eyes to discern any thing and others hold the meaning thereof to be that God by winking as it were and seeming not to take notice of the waies of men doth thereby try them But these Expositions are somewhat forced Vers 5. The lord tryeth the righteous c. That is He exactly knows who they are that are truly righteous or rather the Lord tryeth the righteous by afflictions for because afflictions do purge away the corruptions of the righteous and discover their graces therefore they are said to be tryed thereby as Psal 66.10 11. For thou O God hast proved us thou hast tryed us as silver is tryed thou broughtest us into the net thou laydest affliction upon our loyns see also Job 7.18 And indeed that this is meant here of trying them by affliction is the more probable by that which is opposed hereto in the following clause but the wicked and him that loveth violence his soul hateth that is he hateth him from his very soul Vers 6. Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest c. That is He shall pour down upon them many sudden terrible unresistable and inextricable judgements For by tearming them snares is meant that they should be surprized thereby when they thought themselves secure and should not be able to free themselves from them and by those tearms fire and brimstone and an horrible tempest either he alludes to storms of wind and thunder and lightening which also do often send forth a sulphureous savour or else particularly to the punishment of Sodome and Gomorrha it being usuall in the Scripture to set forth extraordinary vengeance by the example of that which befell them as we see Zeph. 2.9 Surely Moab shall be as Sodome and the children of Ammon as Gomorrha and so in many other places and why it is said that he should rain these things upon them see in the Note Job 20.2.3 And then for the next clause this shall be the portion of their cup the meaning of it is This shall be that vengeance which God will measure out unto them It is a metaphoricall expression taken from that ancient custome either of housholders that used to set out to each of their family or of the governour of feasts that used to allot to every one that sat at the table their severall portion of meat and drink Vers 7. His countenance doth behold the upright To wit as a loving father that delights to behold his child and is watchfull over him for his good and preservation PSALM XII The Title TO the chief Musician upon Sheminith See the Note upon 1 Chron. 15.21 Vers 1. Help Lord c. This may be desired for himself or for the godly in generall that lived in those times of Sauls persecution for it is
poeticall elegancy as if when one day had sounded forth the glory of God it did then deliver over to the following day the following on of the sâ—me work and when one night had as it were sung a hymne in the praise of God it should speak to the following night to take its turn likewise in doing the same Vers 3. There is no speech nor language where their voice is not heard As if he had said Whereas men cannot speak their minds to those that are of another nation and language that cannot understand the language they speak at least though they be men that can speak severall languages yet they cannot speak at one time to severall men in their severall languages it is otherwise with the heavens for they make known the glory of God at one and the same time to all nations and they all do hear and understand their language For the word here translated heard there is no speech nor language where their voice is not heard doth also signifie understood and so it is render'd 2 Kings 18.26 Vers 4. Their line is gone out through all the earth and their words to the end of the world c. By their line may be meant 1. their delineation or fabrick framed exactly as it were by line or by rule according to that which is spoken concerning the earth Job 38.5 Who hath layed the measures thereof if thou knowest or who hath stretched the line upon it and this is said to be gone out through all the earth because it may be beheld all the earth over and is that whereby all the earth may be instructed concerning the glory of God or 2. their writing or direction or precept according as the word is again used Esâ— 28.10 for precept must be upon precept precept upon precept line upon line line upon line c. and so the heavens are compared to an open book written fairly with lines of great capitall letters and because all the inhabitants of the earth may be directed and taught thereby what to think of God therefore it is said that their line or writing is gone out through all the earth The Septuagint having more respect to the sense of the place then to the word in the Hebrew have render'd it Their sound went into all the earth and so the Apostle hath cited it Rom. 10.18 The great question concerning these words is how the Apostle cites them in that place where he is speaking of the preaching of the Gospel seeing it is evident that David speaks here of Gods discovering his glory to all nations by the heavens Now to this it is answered by some that under the historicall narration of the heavens and their sound is a hid prophecy of the Apostles preaching of the Gospel and this they hold the more probable because in the later part of the Psalm David speaks so much in the commendation of the written word But there are two other answers given that are more satisfactory The first is that the Apostle alledgeth the words in the sense that David intended them to wit as spoken concerning the language of the heavens and that as drawing an argument from thence to prove the preaching of the Gospel to the Gentiles But I say have they not heard yes verily their sound went into all the earth and their words unto the end of the world as if he should have said Have not the Jews heard or have not the Gentiles heard or why should it seem so strange that the Gospel should be preached to the Gentiles we see that God hath from the beginning of the world made known himself to all the world by the book or voice of the Creatures sufficiently to render them inexcusable and why may we not as well think that he will also reveal the Gospel to all nations yea why may we not look upon that as an intimation that he would in processe of time reveal himself savingly unto all the world Or it may be taken as an argument from the lesse to the greater thus If God hath revealed himself unto all the world by the teaching of the Creatures much more may we think he will doe it by the Gospel wherein the glory of God is far more abundantly revealed And indeed this Exposition agrees well with the drift of David in this Psalm which is to shew how much more fully God hath revealed himself by his word then by his works The second answer is that Paul alledgeth these words of the Psalm only by way of allusion as if he had said Have they not heard yes verily what was said by David concerning the preaching of the heavens may well be said concerning the preaching of the Apostles their sound went into all the earth and their words into all the world And if it be objected that the Apostles had not then preached the Gospel in all parts of the world since in many places it hath not yet been preached to this it may be answered 1. that these words import no more then what is expresly said elsewhere as Col. 1.5 6. Ye heard before in the word of the truth of the Gospel which is come unto you as it is in all the world and vers 23. the Gospel was preached to every creature which is under heaven and 2. it was sufficient to make good these words 1. that the Apostles had preached to some in a manner of all nations as it is said Act. 2.5 that there were dwelling at Ierusalem when the Apostles preached there Iews devout men out of every nation under heaven 2. that they had preached the Gospel in the remotest parts of the world that were then known according to that which is said Luk. 2.1 that there went out a decree from Caesar Augustus that all the world should be taxed and as for those countries that now know nothing of Christ it may be that they were not then inhabited or that the ancient inhabitants had the Gospel preached amongst them though now their posterity have it not and 3. that however the sound of their doctrine shall goe out even into those parts where as yet it hath not been preached In them hath he set a tabernacle for the Sun He saith a tabernacle not a house because the Sun is ever in a flitting condition and never stayeth in one place Vers 5. Which as a bridegroom coming out of his chamber c. The Sun is here compared 1. to a bridegroom coming out of his chamber because when it hath been hid all night in the lower hemisphere as in a chamber it then ariseth early in the morning gloriously adorned with golden and beautifull rayes as with gorgeous attire even as a bridegroom decketh himself with ornaments Esa 61.10 and that to make the earth his spouse fruitfull with his embraces and 2. to a strong man which rejoyceth to run a race that is which cometh forth with a chearfull and courageous mind to run a race and that because the Sun seems
as it were to leap and sparkle when it riseth and doth with admirable swiftnesse run its course about that vast compasse of the heavens and yet is not wearied And indeed by the account of the best Mathematicians within the compasse of a day and night it passeth over one and twenty thousand and six hundred miles of the earth Vers 6. His going forth is from the end of the heaven and his circuit unto the ends of it c. That is from the East it goeth to the West and so round about under the earth to the East again Yet some conceive that under these words his circuit the Suns moving Northward and Southward according to the severall seasons of the year is also comprehended and that by the ends of the earth may be meant the severall places of the Suns rising and setting As for the following clause and there is nothing hid from the heat thereof either the meaning is that there is nothing neither man nor beast tree nor plant that can be hid from the scorching heat thereof or that there is nothing so deeply hid in the bowels of the earth which doth not feel the enlivening heat of the Sun or the effectuall operation thereof Vers 7. The law of the Lord is perfect converting the soul c. By the law here is meant the whole word of God see the Note Psal 1.2 or the whole doctrine of salvation for any doctrine in Scripture is called law as the law of works and the law of faith Philip. 3.27 And it is said to be perfect because it is faultlesse and doth perfectly reveal the will of God in all things necessary unto salvation And thus David passeth to that which was his chief drift in this Psalm namely to shew how far the instruction of the word which God hath afforded his people doth surpasse that of the creatures by the creatures much may be learnt concerning God but in his word he hath perfectly revealed all things necessary unto salvation and it is said to convert or restore the soul because it doth restore men to life that were dead in sin or generally because it doth restore men to a good condition that are fallen from the blisse of their first estate according to that of the Apostle Act. 26.18 As for the 2 clause the testimony of the Lord is sure making wise the simple why the word is called the testimony of the Lord see in the Note Exod. 25 â— 16. And it is said to be sure because it is so unquestionably certain and true and to make wise the simple because those that are of meanest capacities may hereby be made wise unto salvation if they be humble and not highly conceited of their own wisedome neither is there any true wisedome in men till hereby they are made wise Vers 8. The statutes of the Lord are right c. That is They do clearly and plainly teach men that which is right and direct them in the right way the commandement of the Lord is pure enlightening the eyes that is enlightening men with knowledge or comforting them in their sorrows Vers 9. The fear of the Lord is clean enduring for ever c. If we understand this as some do of that filiall fear of the Lord which is in all the godly that is said to be clean because it purifies mens hearts and waies and to endure for ever because even in heaven the Saints shall fear and reverence the Lord or because this fear must alwaies be in the people of God and will bring them unto life eternall And if we understand it of the worship of God that may be called clean because of the inward and outward purity that God requires in those that serve him and we know it must be for ever in the Church of God But here evidently it is the Word that is called the fear of the Lord. For as God is sometimes called fear because he is the object of our fear as Gen. 31.53 Iacob sware by the fear of his father Isaac and Psal 76.11 bring presents to him that ought to be feared or to fear as it is in the Originall so the word or law of God is here called the fear of the Lord because the law was given with fearfull majesty and the Word it is that worketh in men a due fear and reverence of God and that teacheth men how to worship him And why this may be said to be clean see also Psal 12.6 As for those words enduring for ever they intend either that the Word is an eternall and unchangeable law which shall alwaies be continued in the Church or that the truths contained therein shall for ever be found sure and certain and likewise that it is the means to bring men to live for ever in heaven In the last clause the judgements of the Lord are true and righteous altogether the commandments of God are called his judgements either because they are the commandments of him who is the judge of the world or because according to them he will judge men or because of the threatnings of judgements thereto annexed or because God hath therein declared what he hath judged or determined that men should doe and they are said to be true and righteous altogether both to signifie that they are all such and that they are perfectly and exactly such Vers 10. Sweeter also then the honey and the honey comb That is the honey that of its own accord drops from the comb which is accounted the sweetest Vers 11. Moreover by them is thy servant warned c. To wit to avoid the sins he was subject to both in regard of his generall and particular calling as he was Gods anointed king and in expressing this he tearmeth himself Gods servant as rejoycing in his walking in Gods waies which he had said were so delightfull to him As for the following clause and in keeping of them there is great reward it may imply 1. that God is wont abundantly to reward all those that sincerely endeavour to keep his laws and 2. that the very keeping of them is in it self a reward sufficient there being so much sweetnesse and so much of the first fruits of life eternall enjoyed therein Vers 12. Who can understand his errours c. This may be inserted here in reference to severall foregoing passages as that vers 7. The law of the Lord is perfect but alas we are so far from observing it perfectly that no man can tell how many waies he breaks it or the words of the foregoing verse By thy law I am preserved from much evil but alas in many things we offend all They that keep thy law shall be richly rewarded but who can tell how many waies they transgresse it so that it is thy grace in pardoning my sins that I must rest upon and not mine own righteousnesse and therefore saith he cleanse thou me from secret faults Vers 13. Then shall I be innocent c. To wit if
performing all thy promises to them that so I may quietly rest upon thee and may not through impatience or desire of revenge doe any thing to displease thee And indeed if we understand these words in the first sense of Gods teaching him to walk in the waies of his commandments it is probable that in desiring that he had respect chiefly to the distresse he was in that he might not thereby be drawn to doe any thing that was evil as men in adversity are prone to doe Vers 5. Lead me in thy truth and teach me c. Many severall Expositions are given of these words as Lead me in thy truth c. that is carry me with constant assurance and trust to rest on thy promises thy truth and faithfulnesse or Cause me to be true and faithfull as thou art c. But I conceive this is the same in effect with that Psal 5.8 Lead me O Lord in thy righteousnesse concerning which see the Note there Vers 6. Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old To wit to me even from my first conception and towards all thine from the beginning of the world yea from all eternity in that God set his love upon his 2 Tim. 1.9 before the world began And thus doth David secretly comfort himself by pressing this as knowing that the Lord was unchangeable even the same still that he had ever been Vers 7. Remember not the sins of my youth nor my transgressions c. To wit such as I have run into in my riper years For by mentioning the sins of his youth in the first branch David intended not to imply that he had not sinned since that time or that he had no cause to be troubled for any sins but those of his youth but rather hereby he sought to humble himself before God that from his youth he had provoked God many wayes and that if he should deal with him according to the rigour of his justice he might charge upon him not only the sins he had more lately committed but all his evil deeds even from his youth unto that time and therefore he adds according to thy mercy remember thou me for thy goodnesse sake O Lord that is moved thereto by thine own goodnesse or to declare and make known thy goodnesse Vers 8. Good and upright is the Lord c. That is gracious and faithfull really intending and faithfully performing whatever he hath promised therefore will he teach sinners in the way for which see the Note before vers 4. Vers 9. The meek will he guide in judgement Who are meant by the meek see in the Note Psal 22.26 And for that which is said that God will guide them in judgement the meaning may be either that God will so direct them that they shall walk judiciously or in a right manner ordering all their affairs with wisedome and mature judgement or that God in judgement that is in great wisedome and provident care will guide them having in all things a fatherly respect to their weaknesse and profit Vers 10. All the paths of the Lord are mercy and truth to them that keep his covenant and his Testimonies That is his Commandments see the Note Exod. 25.16 which by Covenant the people of God are bound evangelically to keep Now to such it is said that all the paths of the Lord are mercy and truth that is all that God doth to them is done in mercy and faithfulnesse yea such see and acknowledge that there is mercy and truth in all the dispensations of Gods providence towards them Yet some here also by the paths of the Lord understand those that he hath appointed us to walk in and so make the meaning to be that all that God hath appointed his people to doe is for their good and out of mercy and faithfulnesse to them it is injoyned them Vers 11. For thy names sake O Lord pardon mine iniquity for it is great This last clause for it is great is not added as a reason to move God to pardon his iniquity for properly and in it self the greatnesse of sin is an argument why God should punish rather then why God should pardon but rather it is added as a reason why he did so earnestly beg pardon of God namely because his iniquity was great and therefore was the liker to endanger him and lay the more heavy upon his conscience as if a sick man should say to his Physician Help me I beseech you for I am very sick or as a reason why he pleaded that God would pardon him for his names sake that is of his own goodnesse and for his own glory see the Note 1 Sam. 12.12 namely because his sin was so great that nothing but Gods free grace and infinite mercy could give him hope of pardon Yet withall it is true that where the party begging pardon doth truly repent and believe even the alledging of the greatnesse of a mans sin may have some force of an argument to move God to pardon because the glory of Gods mercy and grace is hereby the more magnified according to that of the Apostle Rom. 5.20 where sin abounded grace did much more abound However by the iniquity which he saith was great may be meant some particular greater sin which lay sore upon his conscience or his sins in generall collectively considered Vers 12. What man is he that feareth the Lord c. This question may imply the paucity of those that truly fear God and withall their wonderfull happinesse What man is he that feareth the Lord as if he had said There are not many such but oh great is the happinesse of that man that doth thus fear God! At least this question implyes how universally true that which he saith is concerning those that fear the Lord What man is he that feareth the Lord as if he should say Whoever he be that doth this him shall he teach in the way that he shall chuse that is he shall be taught of God in the way that God himself doth prescribe or approve or rather God shall direct him what way to chuse in all his businesses and streights whatsoever he shall not be left to his own choice but God shall direct him what way to chuse Vers 13. His soul shall dwell at ease The man that lives in a prosperous condition is said to live at ease see the Note Job 12.5 and accordingly the meaning of these words is that he that feareth the Lord shall long enjoy plenty of all blessings temporall and spirituall even to the full content and ease of his mind and after that eternal rest and joy in heaven And indeed though the righteous be often much afflicted which their not fearing God as they ought to doe may bring upon them and have not all things as they would themselves yet in regard of the inward sweet content of their minds they may be well said to dwell at ease
and it may be that to imply this the word soul is here expressed His soul shall dwell at ease Some I know restrain this to the rest of heaven But the first Exposition is every way the best Vers 14. The secret of the Lord is with them that fear him c. This may be meant of the secret of Gods Providence and of the secret counsell of his spirit see the Note Job 29.4 But yet most commonly and upon best grounds it is understood of Gods revealing unto such men his will concerning mans salvation expressed in his word as is more clearly set forth in the following clause and he will shew them his Covenant and that this is called the secret of the Lord because it contains many things which are not to be known by naturall reason but only by the enlightening of Gods spirit as concerning the remission of sins the sanctifying of our nature and life eternall with other secrets of heaven which God only imparts to his friends as Christ saith Joh. 15.15 Vers 15. Mine eyes are ever towards the Lord c. This must be taken in the same sense as when before he said that he lifted up his heart unto the Lord see the Note vers 1. and Psal 5.3 and then the following clause for he shall pluck my feet out of the net may be meant of all the streights he was in and more especially of the plots whereby his enemies sought to ensnare him Vers 17. The troubles of my heart are enlarged To wit both for my sins and the miseries I endure Vers 20. Let me not be ashamed See the Note before vers 2. Vers 21. Let integrity and uprightnesse preserve me That is Preserve me because of mine integrity and uprightnesse as I have no way injured others even those that are now mine enemies so let not others hurt and injure me Yet withall he might also in these words desire of God that he might be still kept upright for his security that nothing his enemies did might drive him to seek revenge or any other way to doe that which was evil in his sight Some I know limit the words to the integrity of his faith and so make them a request that God would preserve him because he did sincerely rest upon God alone but we had better understand them of his integrity in regard of his enemies Vers 22. Redeem Israel O God out of all his troubles The rather did David adde this because God by anointing him king had committed his people to his care and it most grieved him that they the godly especially were involved in his troubles PSALM XXVI Vers 1. JVdge me O Lord for I have walked in mine integrity c. That is in that integrity wherewith I carried my self from the beginning both towards Saul and the rest of mine enemies as I was guiltlesse at first so I have still continued though never so much provoked by them See also the Notes Deut. 32.36 Psal 7.8 and 17.2 and 4.1 and 2 Sam. 22.21 I have trusted also in the Lord therefore I shall not slide that is I shall not fall from mine integrity and from mine endeavour to doe only that which is just in thine eyes or from my stedfast hope that thou wilt defend me and my just cause Vers 2. Examine me O Lord and prove me try my reins and my heart As if he had said I appeal to thee take exact notice whether I be not inwardly such as I professe my self to be See the Note upon a like expression Job 31.6 And for the word reins see the Notes Psal 7.9 and 16.7 Vers 3. For thy loving kindness is before mine eyes c. In two severall respects David might set Gods goodness before his eyes by meditating frequently seriously thereon namely 1. that he might be render'd thereby the more carefull to obey God in all things and the more fearfull to offend him even because he is so good and gracious according to that Hos 3.5 they shall fear the Lord and his goodnesse in the later daies and 2. that being hereby confirmed in his faith that God would be good to him as he useth to be to all his especially to the afflicted and oppressed and that he would help and protect him this might keep him from recompencing evil for evil and taking any unlawfull course to help himself And in both these respects therefore David might here alledge his continuall setting of Gods goodnesse before his eyes both as a proof of his integrity and that he was far from those sinfull practises which his enemies charged him with and to shew with what confidence he might therefore well appeal to God to be judged by him And accordingly we must also understand the following clause and I have walked in thy truth to wit either that he had lived according to the direction of Gods word which is truth Joh. 17.17 or else that he had continually walked in the confidence of Gods faithfulnesse and lived by faith in his promises continually meditating on the promises which God had made both to the righteous in generall and to him in particular concerning the kingdome and so waiting upon God in the way of righteousnesse whom he knew to be a God of truth to make good his promises and not seeking by any unlawfull courses to help himself I know there are some that understand both clauses of imitating Gods goodnesse and truth thy loving kindnesse is before mine eyes to wit as a pattern which I desire to imitate and I have walked in thy truth that is I have endeavoured to imitate thy truth and faithfulnesse and others understand it of the goodnesse and truth which God requires in his people For thy loving kindnesse is before mine eyes c. that is the loving kindnesse which thou requirest I have endeavoured to practice and to walk in the truth which thou hast prescribed But the former Exposition is clearly the best Vers 4. I have not sat with vain persons c. Some by vain persons understand lying false deceitfull men and so hold that the next clause doth explain this neither will I goe in with dissemblers others such as are not what they pretend themselves to be as magistrates and counsellors of State that pretend to be for the publick good but do indeed mind no such thing being as clouds without rain and fountains without water But doubtlesse David meant it more generally of all wicked men who are called vain persons because they were void of all true piety and gave themselves wholly to vanity that is to seek after earthly things which are vain and transitory and to follow sinfull courses which would never yield them any solid comfort or benefit Rom. 6.21 What fruit had ye then in those things whereof ye are now ashamed see also the Notes Judg. 9.4 and Job 11.11 However this is here added as a farther proof of his integrity the intention of these words being to signifie either that
he had not sat plotting with wicked men and taking crafty counsell against his enemies as they had against him or more generally that he had not conversed with such kind of men which indeed is a clear sign of a good heart see the Note Psal 1.1 Yea and by joyning this with that which went before concerning his setting Gods goodnesse before his eyes and walking in his truth he implyes that his trusting in Gods goodnesse and truth had kept him from joyning and conversing with such kind of persons Vers 6. I will wash mine hands in innocency so will I compasse thine altar O Lord. Having professed in the two foregoing verses that he had carefully shunned the society of all wicked men he adds here that yet he would not because of them avoid the place of Gods publick worship only he would not come thither as many did in their sins but would be carefull to purge himself from all filthinesse of the flesh and spirit so he would come with his sacrifices to Gods altar And thus these words may also include first a farther profession of his integrity propounded before ver 1 secondly an engagement of offering gratulatory sacrifices to the Lord if the Lord would plead his cause against his enemies as he had there also desired However in this expression of washing his hands in innocency which probably he spake in reference to the lifting up of his hands in prayer unto God either he alluded to the custome of mens washing their hands thereby to professe their innocency in any thing as Pilate did to clear himself of the guilt of our Saviours death Matth. 27.24 whence it is usuall with men still to say I will wash mine hands of such or such a thing meaning that they have had or will have nothing to doe in it or else to those legall washings that were used before men approached to Gods altar to offer sacrifices not only by the priests of whom it is said Exod. 40.32 when they came near unto the altar they washed but also by the people especially if they had contracted any legall pollution whence it is that the Apostle amongst other their legall rites mentions their divers washings Heb. 9.10 and that to signify what spirituall purity God required in those that would worship him see also the Note Job 9.30 And then for the next clause so will I compasse thine altar this expression I conceive is used either in reference to the multitude of sacrifices he would bring or else to his going together with many others to offer their sacrifices on Gods altar Yet some hold that because the people might not approach to the altar but were to stand some distance off they that were zealous in Gods service that they might the more affect themselves with seeing what was done when their sacrifices were offered used not to stand still in one place but to move from one place to another round about as occasion was that they might see what was done and that hence David to set forth his diligence and alacrity in that service useth this expression so will I compasse thine altar O Lord. Vers 8. I have loved the habitation of thine house and the place where thine honour dwelleth That is where thy Majestie dwelleth or where thine Ark is see the Note 1 Samuel 4.21 This is also added as an evidence of his integritie Vers 9. Gather not my soul with sinners nor my life with bloudy men That is Keep me still as thou hast done from the society of such persons that I may not be wonne to partake with them in their wicked waies or rather thus Let me not fall into the hands of such persons or Involve me not in their curse and ruine We have the contrary to this expressed in a contrary phrase 1 Sam 25.29 the soul of my Lord shall be bound in the bundle of life Vers 12. My foot standeth in an even place That is I am in a sure and safe condition to wit because I walk in my integrity and do not turn aside from the way of thy commandements and so am sure that thou dost and wilt preserve me The ground of this expression is because in even ground there is sure footing PSALM XXVII Vers 1. THe Lord is my light c. That is He it is that doth teach me and guide me and preserve my life and deliver me out of troubles he is my comforter and the authour of all my happinesse See the Notes 2 Sam. 22.29 and Job 29.3 And to the same purpose is that which he adds the Lord is the strength of my life that is the supporter and preserver of my life Vers 2. When the wicked even mine enemies and my foes came upon me to eat up my flesh c. That is as it were to devour me See the Notes Job 19.22 and 31.31 and Psal 14.4 Vers 3. Though war should rise against me in this will I be confident That is that the Lord is my light and my salvation as he had said before vers 1. Yet some referre it to the word war in this that is in this war will I be confident Vers 4. One thing have I desired of the Lord c Either this is added as a reason why he was so confident of Gods protection to wit because his only desire was to enjoy communion with God in the place of his worship or else as a reason why he desired that God would still plead his cause against his enemies namely because his great aim was that he might be settled in such a peaceable condition that he might freely and constantly resort to the house of God One thing have I desired of the Lord that will I seek after c. as if he should have said Though I be spoiled of my estate bereaved of the society of friends and driven from house and home yet it is not the recovery of these things no nor the obtaining of the kingdome which God hath promised me that I desire so much as that I may dwell for ever in the house of the Lord concerning which see the Note Psal 23.6 As for the following words to behold the beauty of the Lord thereby may be meant 1. the attaining of the knowledge or the meditation of all the glorious excellencies and perfections of God in his attributes his holinesse justice goodnesse and truth c. which by his word he manifesteth to his Church 2. the consideration of Gods wonderfull works and his bounteous gifts to the sons of men which make him glorious in their eyes 3. the mysteries of our redemption by Christ and the benefits that redound to us thereby which were shadowed forth in the sacrifices and other ceremoniall rites of the Tabernacle and 4. the glory of heaven And doubtlesse in this expression he alludes to the externall beauty and magnificence of the Tabernacle or rather the glory of the Temple he intended and foresaw which were typicall representations of these things
distant from it from the farthest parts of the land whither he was glad to retire he would remember God to wit either 1. as looking towards the Tabernacle and by faith in spirit representing to himself Gods gracious presence there whilst he was absent in body or 2. as remembring the great things that God did for his people when he first brought them into the land of Canaan in those places without Jordan where he then wandred up and down and hid himself as namely their victories over Sihon and Og c. or 3. as remembring Gods power faithfulnesse goodnesse and promises Vers 7. Deep calleth unto deep at the noise of thy water-spouts As if he had said When thou dost with great terrour break forth in displeasure against me divers and many overwhelming calamities do fall upon me as if they did call and invite one another to come that they might all together violently rush in upon me or that they might follow thick and close one in the neck of another even as when great slouds or showres of rain do break in upon men and are in danger to overwhelm them and therefore he adds all thy waves and thy billows are gone over me By Gods water-spouts are meant the showres of rain which come pouring down from heaven see the Note Job 38.25 whereto comparing his troubles he covertly acknowledgeth that they came all from God and the noise of these water-spouts is the noise that these showres of rain make when they fall down upon the earth or the claps of thunder that are with and before these showres And as for that first clause Deep calleth unto deep either he alludes therein to the mighty flouds of rain powring down from the clouds above and the streams breaking forth from the fountains of the great deep beneath one calling upon the other as it were that they might together overwhelm a poor creature or to the overflowing of severall rivers after such rains whose waters by that means come together as if they had called upon one another that they might meet in one or rather to the waves of the sea that come tumbling in together or follow close one upon the neck of another as if each wave invited another or else to the many mighty breaches that will be in the sea in a tempest whereinto one after another the ships seem to sink as if they should never rise up again as if one of them called to the other to come in to the swallowing up of such poor weather-beaten vessels according to that of the Psalmist Psal 107.26 they mount up to the heaven they goe down again to the depths their soul is melted because of troubles Vers 8. Yet the Lord will command his loving kindnesse in the day time c. That is He will effectually assure my heart of his love or rather He will with authority and power send deliverance and blessings the fruits and manifestations of his loving kindnesse to me The like expression we have Deut. 28.8 and Psal 44.4 and the ground of it is because if God wills any thing to be done it is enough and because both the angels and all other creatures are ready as it were at Gods command to help his servants and in the night his song shall be with me see the Note Job 35.10 and my prayer unto the God of my life to wit either by way of praising God for that his mercy or by way of seeking farther to God upon the encouragement of that he had already done for him Yet some understand this last clause to be added in this sense that till God did command his loving kindnesse in the day time c. he would follow God with his prayers the known means of obtaining mercies from him Vers 9. I will say unto God my rock Why hast thou forgotten me See the Notes Deut. 32.4 and Psal 13.1 Vers 11. I shall yet praise him who is the health of my countenance Thus he calls God either 1. because God was ever his present and apparent help whom by the eye of faith he did still behold and by experience did find ready at hand to help him and to cause him to see his salvation or 2. because to him only he was to look in expectation of help or 3. because the help that he knew God would afford him would chear up his countenance and clear it from shame and weeping and enable him to hold up his head and shew his face amongst men with courage and comfort PSALM XLIII Vers 1. JVdge me O God and plead my cause c. That is Clear mine innocency and deliver me from mine enemies see the Notes Deut. 32.36 and Ps 35.1 against an ungodly nation to wit Saul and his wicked crew or rather Absalom and his conspirators And accordingly we must understand the following clause O deliver me from the deceitfull and unjust man either indefinitely as spoken of all his unjust and treacherous enemies or particularly of Saul who often pretended fair to him when he sought his ruine or rather of Ahithophel a man of noted subtilty or Absalom who had cunningly stolen the hearts of the people from him and pretended a sacrifice at Hebron when he meant to rise up in rebellion against him For this seems most probable because he speaks vers 3. of going to Gods holy hill to wit mount Sion where the Ark was not in Sauls time unlesse we will say that though David penned this Psalm with reference to his exile in Sauls daies yet he used that expression because he penned it after he was settled in the throne and had removed the Ark to Sion which seems not so probable However doubtlesse he mentions the ungodlinesse injustice and deceitfulnesse of his enemies thereby to move God to pity and help him Vers 2. For thou art the God of my strength That is the God that givest me strength and art my strength See the Note Exod. 15.2 Vers 3. O send out thy light and thy truth c. That is Manifest thy loving kindnesse and favour to me to the chearing of my heart by sending me help and directing me what to doe that so I may come again to thy house where I may enjoy the light of thy presence Word and Ordinances and the truth of thy promises may be made good unto me See the Notes 2 Sam. 22.29 Esth 8.16 Job â—9 â— and Psal 27.1 Yet some would have the accomplishment of Gods promises to be all that is desired in these words O send out thy light and thy truth that is By doing what thou hast spoken cause the light of thy promises to shine forth clearly which now seem to be obscured and overclouded As for the following clause let them lead me let them bring me unto thy holy hill and to thy tabernacles though some hold this is meant of the hill whereon Kiriath-jearim stood whether the Ark was removed in the daies of Samuel 2 Sam. 7.1 yet I rather take it
of truth and meeknesse and righteousnesse some conceive that these are spoken of as the chariot whereon he should ride in triumph and become glorious and renowned in the world However I conceive they do clearly affirm that as by these Solomon should prosper in the exercise of his regall power and become a glorious King and not only by outward pomp much lesse by violence injustice and oppression as many other princes sought to doe according to that Prov. 20.28 Mercy truth preserve the King and 16.12 the throne is established by righteousnesse so also much more that Christ should prosper and prevail first by truth that is his faithfulnesse in making good his word to all that rely thereon and by the truth of the Gospel revealed wholly by him secondly by meeknesse causing him not to disregard the meanest and to spare pardon his bitterest enemies when they submit themselves to him see Za. 9.9 and thirdly by righteousnesse both in being exactly just to all in the administration of his regall power and also by bringing in that everlasting righteousnesse Dan. 9.24 whereby sinners are justifyed before God yea and by making his subjects also inherently righteous Yet some hold that truth and meeknesse and righteousnesse are here mentioned not as the means whereby he should prevail but as those things for the maintenance whereof his power should be imployed And thy right hand shall teach thee terrible things That is By thine own almighty power without any help from others thou shalt accomplish those things wherein thou shalt be terrible to thine enemies For this expression that his right hand should teach him terrible things seems only used to imply either that by his power he should be enabled to doe terrible things because teaching enables men to doe what they are taught or that by his almighty power he should experimentally see what great and terrible things should be done by him Vers 5. Thine arrows are sharp in the heart of the kings enemies c. That is in the heart of thine enemies O king which is added to intimate the reason of his prevailing namely because God had appointed him to be king over Sion Now by his arrows are meant both first the words of the Gospel and the preaching thereof which with great efficacy do pierce the hearts of men and it may well be which some adde that it is said in the heart of the kings enemies because the words of Christ when they enter the hearts of men are wont to stick and remain there whence also is the like expression concerning Christ Isa 49.2 in the shadow of his hand hath he hid me and made me a polished shaft c. and secondly the judgements wherewith he strikes his obstinate enemies And accordingly we must understand the following clause whereby the people fall under thee to wit either that by his judgements Christ should slay them or that by his Gospel they should either be brought to fall down and adore him and submit themselves to him being thenceforth dead unto sin and living unto righteousnesse or else should be wounded mortally for indeed to some they are the favour of life unto life and to others the savour of death unto death 2 Cor. 2.16 Vers 6. Thy throne O God is for ever and ever c. These words of the Psalmist in this and the following verse are alledged by the Apostle Heb. 1.8 9. to prove the Godhead of Christ And indeed though Princes are sometimes called Gods of which see the Note Exod. 22.28 yet because no mortall man is any where in the Scripture called God absolutely it must needs be that the Psalmist did intend this principally of Christ And the like may be gathered also from that which is said here concerning the eternity of his kingdome and the exact righteousnesse of his kingdome seeing Solomon sat not long on his throne and towards the later end of his reign swerved strangely from his former righteousnesse Yea because Solomons kingdome was so soon shatter'd in his son Rehoboam lest the faith of Gods righteous servants that had heard of the promise made to David concerning the perpetuity of his kingdome should be stagger'd hereby it is most probable that the Psalmist did here purposely seek to stablish their hearts by putting them upon the expectation of a king that was to come out of that stock but greater then he whose throne was to continue indeed for ever and ever Vers 7. Thou lovest righteousnesse and hatest wickednesse c. As Christ hath alwaies manifested this in the righteous exercise of his regall power so especially in his suffering the wickednesse of his people so much he hated it to be punished in his own body that so he might also satisfy Gods justice and present his people pure and spotlesse before him therefore that is to this end that thou mightest love righteousnesse and hate iniquity see the Note above vers 2. God thy God hath anointed thee with the oyl of gladnesse above thy fellows Now for the understanding of this we must know that there may be herein an allusion either to the ointment wherewith Solomon was anointed on his wedding day above his fellows above his companions and Bride-men as being far more precious then theirs and which therefore may be called the oyl of gladnesse because it was used on a day of such gladnesse or else to the oyl wherewith he was anointed at his Coronation called the oyl of gladnesse because it made glad not Solomon only but the people also over whom he was to reign see 1 Kings 1.39 40 and wherewith it may be said that he was anointed above his fellows both because he was exalted thereby above all his brethren and because through the unction of Gods spirit which was signifyed thereby he excelled all the Princes of the earth in wisedome as is largely expressed 1 Kings 4.30 31. c. But however principally no doubt this is meant of Christ and his anointing with the Holy Ghost according to that Act. 10.38 God anointed Iesus of Nazareth with the Holy Ghost and with power and that either with respect to his outward inauguration to his office at his Baptisme when the Holy Ghost came down upon him in the likenesse of 〈◊〉 dove Matth. 3.16 or to the superabundant powring forth of the gifts of the Holy Ghost upon his humane nature And then this is called the oyl of gladnesse because as in the sign oyl was accounted an emblem of gladness being much used in times of feasting and gladness Psal 23.5 Thou preparest a table before me in the presence of mine enemies thou anointest my head with oyl my cup runneth over and not only good to make the face to shine but also to chear the heart Ps 104.15 whence it is that the oyl of joy is opposed to mourning Esa 61.3 so in the thing signified thereby the anointing of Christ with the Holy Ghost was in Christ the cause of all the blisse comfort
2d coming of Christ do accordingly understand these words either of the Lords glorious manifesting himself in the Church of the new Testament the spiritual Sion of which see the Note Ps 2.6 of the Gospels coming forth at first out of Jerusalem and then passing forth throughout the world or of Gods appearing from his heavenly Sion in great glory to judge the world But I rather take it to be a description of the Lords coming forth as a Judge to pronounce sentence in that great controversy amongst his people concerning the right performance of that service which he had required of them in the sacrifices and other externall rites of the ceremoniall law And for the better understanding hereof we must note 1. that because Sion was the place God had chosen for this service therefore is God here described as coming forth out of Sion to give sentence in this cause thereby to imply that the judgement here passed tended not to the overthrow of the ceremoniall law enjoyned by Moses but rather to its establishment in the right use of it according as God here declares the true ends of those externall rites to have been and that whereas the carnall worshippers amongst his people would be ready to object We know that God hath shined to us out of Sion there he hath given us a law and therefore nothing ought to be imposed upon us that is not there prescribed this would no way help them since by the very rule of that law God would judge them according to that which our Saviour in a like case said to the Jews Joh. 5.45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust 2. that by that expression Out of Sion God hath shined the prophet intended either to set forth the glorious majesty wherewith God would manifest himself in judging those that had corrupted his worship alluding therein to the custome of Judges that are wont to cloth themselves with glorious robes when they are to sit in the judgement-seat or else to imply how clearly God would explain this doctrine concerning the ceremoniall worship so that there should be no obscurity in it but every one should clearly see how they ought therein to worship God and 3. that Sion is here called the perfection of beauty because there God had revealed himself to his people and was worshipped by them whilst all the world besides lay in dismall darknesse Vers 3. Our God shall come and shall not keep silence c. See the Note Exod. 14.14 As if he had said Though God may a while forbear wicked men amongst his people that think to delude him with mere formalities of outward services and sacrifices yet in due time he will certainly appear and will with great severity judge those that doe this for their grosse perverting of his law even with the same terrour wherewith at first he delivered the law at Sinai will he judge these men for their grosse abuse of his law which is clearly implyed in the following words A fire shall devour before him and it shall be very tempestuous round about him As for those words Our God in the first clause either the prophet doth therein joyn himself with the true worshippers of God implying thereby that however the profaner sort derided those few that worshipped God in spirit and truth yet their God would appear as a just judge to the terrour of those that pretended themselves to be his people but worshipped him not as his people were appointed to doe or else he speaks it in the name of the whole people of Israel to assure them that even that God whose people they professed themselves to be and who had given them the law by the hand of Moses would certainly judge them for corrupting his worship How they apply these words that understand them of the first or second coming of Christ as is before noted we may easily conceive for either they must be referred to Christs proceeding against carnall hypocriticall worshippers by the powerfull efficacy of the Gospel according to that the Apostle saith 2 Cor. 10.3 6 or else to that flaming fire wherein he shall appear when he comes again to judge the world Vers 4. He shall call to the heavens from above and to the earth that he may judge his people That is He will call both heaven and earth and all the creatures therein to bear witnesse to his proceedings in the judgement he would pronounce against his people intimating that he would discover their cause so clearly that if his people should not be convinced the very heavens and earth and all the creatures therein should bear witnesse against them see the Note above vers 1. I know that some understand this of Gods calling the heaven and the earth to give up their dead at the last judgement that they may be brought to stand before Gods tribunall or of their being called to bear witnesse to his majesty when he should come in glory to judge his people alluding still as before to the glory wherein God appeared at the giving of the law on mount Sinai and others understand it of the creatures being subservient to Christ for the saving of his elect people when he should come in the flesh and abolish the ceremoniall law But the first exposition is far the best Vers 5. Gather my Saints together unto me Here the Lord cites as it were the parties before him between whom there was a controversy concerning sacrifices and other outward rites of his worship For by his Saints he means the whole people of Israel and this title he gives them either because they were all such by calling and outward profession and so in regard of the wicked amongst them there may be a kind of Irony in the words covertly taxing them for not being such as they professed themselves to be or because there were some holy ones amongst them that did sincerely worship him and so for their sakes though but a few this honourable title is given to them the denomination being taken from the better part as when the Church with us though a mixed company is called holy And then for that clause which is added those that have made a Covenant with me by sacrifice either it is spoken with reference to that solemn ratifying of the Covenant betwixt God and the people of Israel by sacrifices at mount Sinai whereof we read Exod. 24.4 8 or else rather more generally in relation to all the sacrifices they offered at all times they being all seals of the Covenant betwixt God and them according to the custome of those times that when men made a Covenant one with another they offered sacrifices to confirm their Covenant and so this is added to shew the true end of sacrifices which was to be seals of the Covenant which God had made with that people and so thereby covertly to tax those who minded not
nation or we his people for thus they speak of themselves as one body with their forefathers to shew that the wonders wrought for their forefathers were a just ground of encouragement for them We have the like expressions Psal 81.5 and Hos 12.4 Vers 7. He ruleth by his power for ever c. As if he had said And therefore what he hath done for his people in former times he can doe still his eyes behold the nations to wit to observe their waies to rule and overrule them as he pleaseth let not the rebellious exalt themselves to wit because this omnipotent all-seeing God can easily destroy them Vers 10. Thou hast tryed us as silver is tryed That is with very sore and many afflictions as silver is tryed in a hot fire and many times see Psal 12.6 and the Note upon Job 23.10 yet not to destroy us but to purge away our corruptions and therefore when God tryeth his people with lighter afflictions he saith on the contrary Isa 48.10 Behold I have refined thee but not with silver or as silver Vers 11. Thou broughtest us into the net c. That is into bondage or into great streights and dangers on every side thou laidest affliction upon our loins that is by sore afflictions thou hast bereaved us of all strength and made us exceeding weak and feeble or thou hast suffered men to bind us in chains or thou hast layd very heavy burdens of affliction upon us or thou hast caused men to use us like pack-horses beating us and laying intolerable burdens upon us Vers 12. Thou hast caused men to ride over our heads c. That is we lying upon the ground as those do that are wounded in battel our enemies ride over our heads or they ride us like beasts because they that ride upon beasts are lifted up above their heads or do as it were fit or lean over their heads However the meaning is only this that their basest enemies having brought them into subjection did insult over them and abuse them with all possible cruelty scorn and contempt And indeed we have the like expression Isa 51.23 But I will put it that is the cup of trembling into the hand of them that afflict thee which have said to thy soul Bow down that we may go over and thou hast laid thy body as the ground and as the street to them that went over Vers 15. I will offer unto thee burnt-sacrifices of fatlings with the incense of rams That is with the smoke arising either from the whole burnt-offerings of rams or from the fat of rams which in peace-offerings was only burnt upon the altar for this it is that is here called incense to shew that how unsavory soever it might be in it self yet through Christ of whom all these sacrifices were types it was a sacrifice of a sweet-smelling savour unto God Yet some understand this of incense that was burnt with their sacrifices Vers 17. I cryed unto him with my mouth c. Some conceive that these words with my mouth are added to shew the certainty of this truth that God is most ready to hear the prayers of those that call upon him as if a husbandman should say to prove that God is most ready to blesse the work of his hands that is industrious in his calling With these hands of mine did I till this ground and sow it and thus and thus God was pleased to blesse my labours But for this see the Note Psal 3.4 And he was extolled with my tongue to wit by my returning him praise when he had granted my requests or by my praying for God is greatly exalted by his servants flying to him in all their necessities as their only hope and refuge Vers 18. If I regard iniquity in mine heart the Lord will not hear me That is If I have any evil intention in that which I beg of God according to that Jam. 4.3 Ye ask and receive not because ye ask amisse that ye may consume it upon your lusts or if I wittingly allow my self in or give my self over to any sin whatsoever praying but the whilst through inward self-flattery delighting in any sin and purposing to nuzzle my self therein yea though it should be only some inward lust of my heart God would not regard my prayers This I conceive is the drift of these words yet it may well be also that the Psalmist intended hereby to justify himself against the slanders of his enemies Vers 20. Blessed be God which hath not turned away my prayer nor his mercy from me So that though he did not regard iniquity in his heart as is said before ver 18. yet he ascribes it wholly to the mercy of God that his prayers were not rejected PSALM LXVII The Title TO the chief Musician on Neginoth See the Note on the Title of the 4. Psalm Vers 1. God be mercifull unto us and blesse us and cause his face to shine upon us There seems to be a clear allusion in these words to that form of prayer used by the Priests in blessing the people Numb 6.25 26. for which see the Notes there as also Psal 31.16 But yet what is here desired the following verse doth more fully shew Vers 2. That thy way may be known upon earth thy saving health among all nations As if they had said We do not desire merely that it may be well with us but that thy way that is thy dealings with thy people which are all mercy and truth Psal 25.10 see the Note there may be known upon earth that is to all the inhabitants of the earth and thy saving health among all nations that is and that the way which thou hast ordained for the saving of thy people may be known amongst all nations Because the sad calamities which the Church did often lye under were as a stumbling-block to other nations through their misunderstanding Gods intentions therein and kept them off from joyning themselves to the Church therefore the people of God do here desire that God by the discovery of his favour to his people would let all the world see his way to his people c. to wit how dearly he loves them how tenderly carefull he is over them to provide for them to protect and deliver them and to order all things for their salvation and not for their destruction that so this might bring in the heathen nations to joyn themselves to the Church of God So that by the way of God here is meant 1. generally all the waies of his speciall goodnesse and mercy to his people and 2. more particularly and especially that way of his saving health as it is expressed in the second clause that is that way which God hath ordained for the eternall salvation of his people through Christ whence it is that Christ is called the way Joh. 14.6 and Gods salvation Luk. 2.30 as also the doctrine of the Gospel is called the way of the Lord Act. 18.25 26.
wondrous things To wit by his own power this seems to be added in reference to the wonderfull goodnesse of God in continuing the kingdome to Solomons posterity notwithstanding many of them did so often provoke God to have utterly destroyed them but especially with reference to Gods wonderfull works in the Churches redemption by Christ her miraculous preservation maugre the rage of Satan against her and the many other benefits we enjoy by his kingly office Vers 19. Let the whole earth be filled with his glory c. This seems also to be spoken with respect to the times of the Gospel Amen amen see the Note Ps 41.13 Vers 20. The prayers of David the son of Iesse are ended For the adding of those words the son of Iesse see the Notes 2 Sam. 23.1 It is evident that the 86 the 110 divers of the following Psalms besides were composed by David and therefore it well may be questioned why it is said that here the prayers of David are ended But to this divers answers are given by Expositours as 1. that this was the last Psalm that David composed and haply placed last in the order of the Psalms that since the order of the Psalms was transposed or 2. that this was the last of the Psalms which David joyned together in a book that the following Psalms wherein there are some also that David himself did afterwards compose were collected by some other holy man of God joyned to that book of Psalms which David had formerly made or 3. that this is added here because hither to we have had Davids Psalms but now those that next follow were composed by Asaph and others And indeed if it were clear that the following Psalms were not composed by David it might well be said in this regard that here the prayers of David are ended though some Psalms of Davids making be afterwards inserted as it is said The words of Iob are ended because his reasoning with his friends doth there end though some words that Job spake are afterwards inserted in that book as ch 40.3 4 5 ch 42.1 2 c. PSALM LXXIII Vers 1. TRuly or yet God is good to Israel even to such as are of a clean heart That is that are upright-hearted amongst the people of God Yet some would have the meaning of these words to be this that they whose hearts are clear from passion do know God to be good though others being under temptation and disturbed with passion cannot often be so perswaded With the like abrupt expression the 62. Psalm begins concerning which see the Note there Vers 2. But as for me c. As if he had said Though this be so and I knew it well enough as having had frequent experience of Gods manifold goodness both to my self other his faithfull servants and though I have alwaies endeavoured in all things to approve my self to God yet my feet were almost gone that is I was almost transported beyond the bounds of piety even to the accusing of God in words at least in thought of injustice and unfaithfulnesse or I had almost fallen from this perswasion of heart concerning the goodnesse of God to the righteous and from believing the truth of Gods promises yea almost from the uprightnesse of my waies yielding to doe as those wicked men did whom the Lord thus prospered And observable it is that all sinfull slips were so grievous to David that he laments here even that his steps had wel-nigh slipped Vers 4. For there are no bands in their death c. This may be understood either 1. of the sodainnesse of their death to wit that they drop as it were on a sodain into the grave without any foregoing sicknesse or pain which then is more fully set forth in the following clause but their strength is firm not wasted by any foregoing sicknesse see the Note Job 21.13 or 2. of the gentlenesse and easinesse of their death that they do not die a hard and bitter death either by reason of inward gripes and pinches of conscience and terrours of mind or of bodily pangs and strugglings with death their souls being bound within them as with bands which death hath much adoe to untie or break so that they cannot depart or at least are long held back as with bands from dying but how this can agree with that following clause but their strength is firm I cannot well see or 3. of their dying a naturall death to wit that they are never brought to die as malefactours being bound with bands cords or chains and that because the laws can take no hold of them whatever wickednesse they commit by reason of their riches and greatnesse they are sure to escape or 4. of their dying in a good old age namely that they are not violently dragged to an untimely death by any sicknesse or dismall casualty but having sweetly passed over the whole natural course of their lives they quietly give up the ghost And their strength is firm that is proportionably to their years all their life long they are strong and healthfull till at last being spent by mere old age their life is expired and they goe down into the grave Vers 6. Therefore pride compasseth them about as a chain c. That is Because of this their prosperous condition they carry themselves proudly in every regard in their countenance speech gesture c. as some men will do when they have gotten a chain of gold they grow highly conceited of themselves being ready still to boast of and advance themselves and to despise others or they please themselves and glory in their pride as esteeming it an ornament to them violence covereth them as a garment as if he should have said And by reason of this their pride they become bold cruell and violent oppressors of others for this expression of violence covering them as a garment is to imply that they do not only conceive it in their minds but also expresse it outwardly in their deeds yea and glory in it as men do in some gorgeous attire seeking to outstrip one another herein as they seek to outstrip one another in bravery and perhaps wearing the trophies of their oppressions in a way of boasting And to this some adde also that oppression is as constantly their practice as it is for men every day to put on their garments and that hereby they seek to defend themselves as men shelter themselves from the cold by their raiment But however the main drift in alledging this is to set forth how strange it might seem that when men did thus abuse the bounty and goodnesse of God he should notwithstanding suffer and prosper them still Vers 7. Their eyes stand out with fatnesse c. Because the fatnesse of the face makes the eyes to be hidden rather then to stand out some would have this clause rendered thus Their eyes goe out with fatnesse meaning that they had scarce any
carefully observe what God will now doe for us by way of answering our prayers according to the promises which he hath made to us in his word For he will speak peace to his people to his Saints that is doubtless he will hear their prayers by doing them good will give an answer of peace but let them not return again to folly to wit as being warned by their former sufferings Vers 9. Surely his salvation is nigh them that fear him c. That is God will soon and speedily save those that fear him that glory may dwell in our land that is that whereas for a long time together we have been in a very low and dishonourable condition our land hath lain untilled our towns and cities have been desolate and ruined our religion laws and government have been overturned and our people have been held under bondage despised and derided and looked upon as a people abhorred of God now we may in all these things recover our former glory especially that the worship and service of God may be again set up amongst us in the purity of all his Ordinances that so we may glory in the glorious presence of God amongst us and all men may extoll our happinesse in these regards as in former times This is I conceive the full drift of these words But yet many Expositours refer them to the time of Christs coming into the world to accomplish the work of mans salvation Surely his salvation is nigh them that fear him that glory may dwell in our land that is that Christ may dwell in our land whose glory was as of the only-begotten of the Father Joh. 1.14 and who was indeed the glory of his people Israel Luk. 2.32 not only because he descended from their stock and because the Gospel went forth from them into all the world but especially because through faith in him they had cause of glorying in his righteousnesse according to that of the Apostle 1 Cor. 1.31 He that glorieth let him glory in the Lord and because by the word and spirit of Christ that glorious image of God whereof they were deprived by sin Rom. 3.23 was renewed in them from glory to glory 2 Cor. 3.18 Vers 10. Mercy and truth are met together c. Here the Psalmist sets forth how it shall be with the people of God when God shall have wrought salvation for them and restored them to their former glory as is expressed in the foregoing verse And almost all Expositours refer this to the time of Christs kingdome Mercy and truth are met together that is They shall then be both mercifull and true and faithfull righteousnesse and peace have kissed each other that is they shall also be both just in all their dealings and of a peaceable disposition one towards another And these phrases of meeting together and kissing each other are used to imply that these graces shall every where abound and be found joyntly together amongst the people of God and that one of them cannot be without the other as we see by experience that without justice there can be no peace c. Or else the meaning may be this that as God shall shew mercy to men so men shall be true and sincere in their carriage of themselves towards God and as God shall be righteous in performing all that he hath promised to his people so his people shall enjoy secret peace of conscience in regard of God and so these severall expressions may tend to set forth the perfect reconciliation that shall be wrought betwixt God and his people And then again they may be understood of the work of mens redemption by Christ For therein it may be said 1. that mercy and truth met together both because the truth of God in his threatnings against man for sin was made good in the sufferings of Christ and yet with all mercy was shewed to the sinner in that satisfaction was not required of him in his own person and also because in this great act of mercy which was wrought for poor man there was a declaration of Gods truth in the full performance of all the promises which concerning this he had made to the fathers see Rom. 3.25 26. and Luk. 1.72 73 and 2ly that righteousnesse and peace have kissed each other both because by Christ peace was wrought betwixt God and the poor sinner and yet withall Gods righteousnesse in the punishment of sin was fully satisfied and likewise because by the merits of Christ all believers do obtain righteousnesse for their justification and peace of conscience which must needs follow thereupon Vers 11. Truth shall spring out of the earth c. Some Expositours do understand this also of the person of Christ Truth that is Christ who is the truth Joh. 14.6 shall spring out of the earth that is shall be born upon earth or shall be conceived and born of a woman and righteousnesse shall look down from heaven that is Christ who is the righteousnesse of God and the Lord our righteousnesse Jer. 23.6 shall come down unto us out of heaven from his Father But I take it rather to be a prophecy either 1. of the accomplishment of Gods promises concerning our redemption by Christ Truth shall spring out of the earth that is the truth of God in his promises concerning the Messiah which for a long time seemed to be as seed that is buried under ground shall at last spring up and appear upon earth that being there done which God had promised and righteousnesse shall look down from heaven that is the righteousnesse of God in making good that promise concerning Christ which was long withheld shall at length appear or the righteousnesse which God hath appointed for the justification of sinners shall at length be discovered to men from heaven or 2. rather of the happy condition of Gods people when God should deliver them from their enemies but especially under the kingdome of Christ to wit that truth which seemed formerly to be extinct should then spring up again and that righteousnesse should through the grace of God be again found amongst men yea that these graces of truth and righteousnesse should so abound amongst men as if the earth brought forth nothing but truth and the heavens rained down nothing but righteousnesse so that the Church hereby shall be in as flourishing and joyfull a condition as the earth seems to be when being blessed from heaven it is filled with a rich and a plentifull encrease But yet some do understand the first clause of the truth that is in man and the second of the righteousnesse of God Truth shall spring out of the earth that is men shall become eminently true and faithfull both in word and deed and righteousnesse shall look down from heaven that is the Lord discerning this shall righteously make good his promises to them and command a blessing upon them from heaven Vers 12. Yea the Lord shall give that which is
by casting them out of his house or out of his court yea and in some cases by putting them to death according as was by Gods law appointed Deut. 19.16 21. And though David speaks here only of some particular vices which he would not endure in those that were about him and he instanceth in those that are most pernicious in such persons as are about kings yet under these all other wicked men are comprehended Vers 6. Mine eyes shall be upon the faithfull of the land that they may dwell with me c. That is say some Expositours I will be watchfull over such for their defence that they may dwell safely with me in my kingdome But rather the meaning of these words is that he would be very circumspect not to take any but such as were known faithfull men to be his familiar friends his counsellors officers of state or houshold-servants not resting merely in the choice of these upon the report of others but diligently observing himself who were such and then taking them of what parentage and condition soever they were to be imployed by him both in his publick and domestick affairs For hereto agrees the following clause he that walketh in a perfect way he shall serve me Vers 7. He that worketh deceit shall not dwell within my house c. That is Though such may get into my court or private family yet being discovered they shall not stay there Vers 8. I will early destroy all the wicked of the land c. To wit all such malefactours as commit wickednesse worthy of death I will not only banish such out of my court but will utterly destroy them that I may cut off all wicked doers from the city of the Lord that is from the Church of God or if we understand it of Jerusalem then doubtlesse the drift of these words is to imply that his chief end in resolving to cut them off was that such vile wretches might not pollute Gods dwelling-place when all Israel was to resort thither from all places of the land and so bring a reproach upon the Name of God his truth and people And indeed some think that expression I will early destroy all the wicked of the land is used in allusion to the custome of womens sweeping their houses every morning or to that of magistrates sitting in the judgement-seat betimes in the morning of which some understand that place Jer. 21.12 O house of David saith the Lord execute judgement in the morning c. PSALM CII The Title A Prayer of the afflicted c. Or for the afflicted And indeed most probable it is which most Expositours hold that this Psalm was composed by Daniel or some other prophet of those times for the use of Gods afflicted and oppressed people a little before the seventy years of the Babylonian captivity were expired teaching them how to pour out their complaints before God and to seek to him for the reedifying of the city and temple of Jerusalem as it may be gathered from that vers 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come and many other passages in this Psalm As for the following words when he is overwhelmed see the Note Psal 61.2 and poureth out his complaint before the Lord see the Note 1 Sam. 1.15 Vers 3. For my daies are consumed like smoke c. See the Note Psal 37.20 Job 30.30 Vers 4. My heart is smitten and withered like grasse c. To wit like grasse that is smitten with the heat of the sun or like grasse that is mowen down and then withereth so that I forget to eat my bread to wit as being so overwhelmed with sorrow that I mind not mine ordinary food Vers 5. By reason of the voice of my groaning my bones cleave to my skin That is By reason of my long-continued miseries which cause me to spend my daies in continuall groaning I am become nothing but skin and bones See the Note Job 30.29 Vers 6. I am like a pelican of the wildernesse I am like an owle of the desart By comparing himself to these dismall birds that abide usually in desolate places as he would imply his restlesse condition and his continuall dolefull cries and lamentations so also especially his solitarinesse not only in that he was forsaken of all but also in that through bitternesse of spirit he declined the society of men and the very light of the day was irksome to him But see the Note Job 30.29 Vers 7. I watch c. That is Through my continuall miseries cares and sorrows I am still kept waking cannot take any rest am as a sparrow alone upon the house top that is sad solitary as a sparrow that sits solitary mourning upon the house top being cast out of her nest or that is deprived of her young ones or her mate But now again some understand this verse thus I watch that is I wait for deliverance but alas all in vain continuing still in a sad desolate condition and am as a sparrow c. Vers 9. For I have eaten ashes like bread c. Having said in the foregoing verse mine enemies reproach me all the day here he shews the extreme misery he was in which gave his enemies occasion to insult over him and reproach him for I have eaten ashes like bread that is I find no more savour in my food then if I fed upon ashes as indeed extreme grief will cause men even to loath their food so that they shall find no relish in any thing they eat Or else the meaning may be only that he lay groveling in ashes with his face upon the ground as if he had been feeding upon ashes which agrees with that phrase of licking the dust for which see the Note Psal 72.9 or that whilst he lay upon the ground covered with sackcloth and ashes being regardlesse what he fed on as he lay in that condition what he did eat was mingled with ashes which some Expositours do the rather approve because it seems to agree with the following clause and mingled my drink with weeping for which see the Note Psa 42.3 The expression here used seems to be taken from the custome of mens mingling their wine with water Vers 10. Because of thine indignation and thy wrath c. The meaning of these words may be either that Gods indignation was the cause of his misery or that his sorrow was not so much for the distresse he was in as from this apprehension that God in his wrath had brought these miseries upon him for thou hast lifted me up and cast me down that is thou hast dashed me in pieces with all thy might as when one lifts up any thing on high that he may throw it down upon the ground with the greater force and violence or having formerly exalted me to a great height of prosperity thou hast now cast me down to a
the joy of the Church is set forth upon the conversion of the Gentiles Isa 60.5 thine heart shall fear to wit with admiration be enlarged to wit with joy because the abundance of the sea shall be converted unto thee c. And indeed as sorrow streighteneth the heart so joy doth dilate enlarge it this spirituall joy is the true well-spring of all free forward chearfull obedience Vers 36. Encline my heart unto thy testimonies not unto covetousnesse And so consequently not unto any other sinfull lusts Only covetousnesse is particularly expressed because that doth in a speciall manner take men off from the love study of Gods law is the root of all evil hereby also is implyed that Gods testimonies are better then all riches Vers 37. Turn away mine eyes from beholding vanity c. That is from looking so after vain things as for them to neglect thy law from beholding them so as thereby to be brought inordinately to affect them to be intangled in any sinfull practise quicken thou me in thy way that is direct me so in thy way that I may live thereby or cause me to live according to thy laws or which I like the best cause me to walk on with all livelinesse chearfulnesse zeal in the way of thy commandements Vers 38. Stablish thy word unto thy servant c. That is By thy spirit assure me that thy promises shall be made good to me or Perform what thou hast promised to thy servant who is devoted to thy fear that is who am only desirous carefull that I may continually persevere in thy fear who am therefore one of those to whom those promises are made Vers 39. Turn away my reproach which I fear c. I conceive that this is much the same with that which he had said before vers 31. O Lord put me not to shame for which see the Note there Yet some Expositours do limit this to the reproach of loosing the kingdome promised or the reproaches which he feared would befall him for the sin which he had committed in the matter of Uriah again others with more probability because of those words which I fear do understand it of the reproach which shall be the portion of the wicked at the day of judgement as if he had said The reproaches of men I fear not but that which I fear is lest I should be cast off with shame before thy tribunal let not that I beseech thee Lord be my portion or else of his fear lest the word truth of God should suffer reproach by his means as if he had in vain made his boast of them And accordingly we must understand the following clause for thy judgements are good that is they are holy just righteous faithfull profitable delightfull to those that observe them as if he should have said Therefore let them be so to me let me not be ashamed of the hope I have placed in them or Therefore cause me still to cleave close to them and not to bring reproach upon my self by any sinfull swerving from them or Therefore it is not sit that I should be erproached by men as an evil doer as long as I observe these good judgements and make them my rule in all things whatsoever Vers 40. Behold I have longed after thy precepts quicken me in thy righteousnesse That is quicken me in thy law which is exactly righteous the only rule of true righteousnesse see the Note above vers 37 or quicken me according as thou art a righteous God see the Note Psal 5.8 what is meant by quickning see in the Note above vers 25. Vers 42. So shall I have wherewith to answer him that reproacheth me c. That is to confute stop the mouths of them that reproach me for being so strict in my waies for trusting in thy word namely by shewing how God hath made good his promises to me for I trust in thy word it is as if he had said therefore let me have wherewith to answer those that reproach me for my confidence therein Vers 43. And take not the word of truth utterly out of my mouth c. As if he had said Whereas I have hitherto made profession of thy truth gloried of thy promises bring me not now into such a condition either by withholding thy grace or by not affording the help thou hast promised me in my trouble that I should now be afraid to professe thy truth or to glory of thy promises as I have done at least though thou mayest to try me leave me in such a condition for a time yet let it be but for a time take not the word of truth utterly that is for ever out of my mouth for saith he I have hoped in thy judgements that is thy word promises or the judgements thou hast threatned against wicked men which thou hast said thou wilt execute on the behalf of thy faithfull servants Vers 45. And I will walk at liberty That is chearfully willingly securely as being delivered from the bondage of sin freed from those doubts fears and terrours wherewith wicked men are perplexed It is in the Hebrew I will walk at large for which see the Notes Psal 4.1 Vers 48. My hands also will I lift up unto thy commandements c. That is I will with all earnestnesse endeavour to doe what is therein enjoyned or I will with all eagernesse embrace and study them as men reach forth their hands to those things they do most earnestly desire Yet some conceive that in these words the Psalmist alludes to the lifting up of the hands in swearing or prayer that he desired to imply thereby that he would bind himself by an oath to the observation of Gods laws or that he would addresse himself to the study of them with prayer to God for assistance therein Vers 51. The proud have had me greatly in derision c. That is They have derided me with all possible bitternesse that continually day by day And who he means by the proud see in the Note above vers 21. Yet have I not declined from thy law that is from the study of thy law from the waies of piety therein prescribed or to seek redresse or comfort in my troubles any other way then from thy word Vers 52. I remembred thy judgements of old O Lord have comforted my self Some by Gods judgements here understand the laws of God which were written in mens hearts from the first creation But though these may be included yet it is clear that the righteous acts of the Lord recorded in the Scriptures which God as a just judge had executed in all ages according to the threatnings annexed to his laws both in the punishments of the wicked the deliverances of his righteous servants are the judgements wherewith David is said here to have comforted himself Vers 53.
not able to give full contentment to a mans mind or support to his heart at least in all conditions afflictions But thy commandement is exceeding broad to wit in that 1. it comprehends infinite incomprehensible treasures of wisedome knowledge nothing pertaining to holinesse or happinesse is wanting in it nothing requisite for the direction of all men in all conditions neither is it possible to expresse the innumerable benefits which it yields to those that enjoy it and 2. it is to be an eternall rule of truth righteousnesse unto the Church according to that Matth. 24.35 Heaven earth shall passe away but my words shall not passe away when all earthly things shall fail men the word shall still be a sure counsellor and comforter to them it shall support them in all afflictions even unto death and the comforts thereof shall abide with them for ever Vers 98. Thou through thy commandements hast made me wiser then mine enemies c. To wit not only because thereby he became wise unto salvation which is the only true wisedome far above the worldly wisedome of his enemies but also because this wisedome of walking in Gods waies was more prevalent to preserve him then the craft policy of his enemies was to insnare destroy him And observable it is that the great politicians in Sauls Court that were advanced to high places for their great wisedome subtilty were of the chief of those enemies of whom David here professeth that he excelled them in wisedome For they are ever with me that is thy commandements are rooted in my heart I do alwaies think meditate on them make them my Rule in all things Vers 99. I have more understanding then all my teachers Through Gods abundant grace the faithfull do many times outstrip their godly teachers in knowledge piety Yet because David spake not this by way of boasting but to set forth the great benefit of being taught out of Gods word it is not improbably thought by some Expositours either that David spake this of those that had instructed him in humane learning meaning that from the word of God he had learnt wisdome farre excelling that which they had taught him or else of those that were publick teachers in the Church but yet were in those corrupt daies of Saul carried away as well as others with the common iniquity of the times and haply in their very teaching complyed with the humours of Saul his princes and courtiers Vers 104. I hate every false way That is every way of errour sin for these are called false waies both because they are not agreeable to the word of truth and likewise because they will surely deceive those that expect any good from them Vers 108. Accept I beseech thee the free-will-offerings of my mouth c. That is say some Expositours the vows and promises before mentioned that he would keep Gods laws such as that vers 106. I have sworn I will perform it that I will keep thy righteous judgements But it is rather meant of his prayers praises the Psalms which he composed sung to the praise of God which are tearmed the calves of our lips Hos 14.2 see the Notes also Psal 50.14 15. And it may well be that in this request he had respect unto his exile desiring that seeing in that regard he could not offer any other sacrifices God would therefore accept of these free-will-offerings of his mouth Vers 109. My soul is continually in my hand That is My life is continually in danger The expression seems to be taken from the condition of souldiers in battel who may well be said to have their soul in their hands because they are in such continuall danger that unlesse they secure themselves by a strong hand they are but dead men But see the Notes Judg. 12.3 Job 13.14 Vers 111. Thy testimonies have I taken as an heritage for ever To wit as chusing esteeming them above all things whatsoever See the Note Deut. 33.4 Vers 113. I hate vain thoughts c. That is I hate not only the doing but even the very thinking of evil though I cannot wholy keep such thoughts out of my mind yet I hate resist them But because the following clause but thy law do I love is added as in opposition to this therefore the most of Expositours do particularly understand this of all humane inventions wherewith men merely out of their own carnal reason might think to serve please God or might flatter themselves in any way not truly agreeable to Gods word and that these they are which David here professeth were hatefull to him that because he only made the law of God the rule of his life Vers 116. Vphold me according to thy word that I may live c. That is Uphold preserve me alive maugre the rage of mine enemies or uphold me in faith and piety comfort that so my soul may still be quickned with the grace cheared with the comforts of thy spirit And to the same purpose is the following verse Hold thou me up and I shall be safe c. Vers 118. Thou hast troden down all them that erre from thy statutes c. To wit though they were never so high did never so proudly exalt themselves against thee for their deceit is falsehood that is either 1. the shews of piety wherewith such men deceived the world are false and counterfeit or rather 2. there is nothing but falsehood in their fraudulent practises wherewith they seek to ruine Gods faithfull servants which must needs therefore make them hatefull to God who is a God of truth herein David might have respect to the false slanders which his enemies raised against him or 3. all the subtle devices wherewith they seek to prevail against the faithfull do usually fail them and come to nothing themselves being often taken in the snares which they layd for others or 4. which most Interpreters do pitch upon the imaginations carnall confidences wherewith they flatter themselves to the deceiving of their own souls either concerning any good they expect in their waies of wickednesse or concerning their hopes of securing themselves escaping the judgements of God prove alwaies in the conclusion lying vanities However the Psalmists drift here in adding this concerning the dreadfull end of wicked men is to imply that for this partly he was the more carefull not to doe as they did but to study Gods law that he might walk in his waies trust in his goodnesse as is more evident in the following verse Vers 119. Thou puttest away all the wicked of the earth like drosse c. That is Though wicked men live a while mingled amongst thy faithfull people as drosse is with gold silver yet at last thou art wont to take them away even the greatest as well as the meanest as drossy worthlesse things that so thy Church may be the
purer through thy fiery indignation they suddenly vanish away like smoke even as drosse consumes away in the fining of metals Therefore I love thy testimonies to wit because I am thereby taught so to live that I may not thus perish with the wicked because this severity of thine against the wicked makes me the more highly to prize that word wherein thou hast made known the riches of thy grace towards thy chosen people Vers 120. My flesh trembleth for fear of thee and I am afraid of thy judgements To wit as being terrified with the judgements which God executed upon wicked men of which he had spoken in the two foregoing verses See also the Note Psal 42.6 Vers 121. I have done judgement justice c. As if he should have said And it is therefore without cause that mine enemies persecute me hereupon he infers leave me not to mine oppressours Vers 122. Be surety for thy servant for good c That is Interpose thy self betwixt me mine enemies rescue me from their tyranny oppression as sureties do poor debtours out of the hands of their cruel creditours that by undertaking to plead my cause to assert mine innocency Vers 126. It is time for thee Lord to work c. To wit to doe that which is thy proper work as thou art the just judge of the whole world that is to punish suppresse the wicked to make good thy promises by helping thy poor servants out of their hands as if he had said Whatever becomes of me it is time for thee Lord to work for the vindicating of thine own glory For they have made void thy law to wit in that they had no respect to it but did merely what they pleased themselves as if there had been no law to which they were bound to submit themselves yea in that they forced others to disobey it persecuted those that would have made it their rule especially too in that by their false glosses perverting of Gods laws they made them of none effect However it was not the purpose of the prophet hereby to prescribe God a time only he seeks to God for deliverance by pleading how seasonable it was to take vengeance on the wicked when they were so ripe for judgement Vers 127. Therefore I love thy commandements above gold c. That is Because I saw that wicked men did so generally slight make void thy law therefore admiring their blindnesse and madnesse herein out of a holy indignation against them that thy service might not wholly fall to the ground my love to thy law became the more fervent or Because I was perswaded that God would undertake the defence of the righteous would not let the wickednesse of the wicked go alwaies unpunished therefore I did the more affectionately love thy law And to the same purpose is that which follows in the next verse Vers 128. Therefore I esteem all thy precepts concerning all things to be right c. That is For the same reasons to wit those mentioned in the foregoing Note I am the more assuredly perswaded of the righteousnesse of thy whole law and do the more heartily embrace it and I hate every false way see the Note above vers 104. Vers 129. Thy testimonies are wonderfull c. See the Note above vers 18 therefore doth my soul keep them that is even out of that reverence which in this regard I bear to them I do willingly heartily observe them Vers 130. The entrance of thy words giveth light c. That is When thy words enter a mans heart make a sanctifying impression therein then they enlighten his soul or rather thus When men do first enter upon the study of thy word they shall presently find their understandings enlightned thereby it giveth understanding to the simple see the Note Psal 19.7 Vers 132. Look thou upon me c. This David might say either with respect to the false slanders that were raised against him by his enemies from which to clear himself he desires that God would look upon him take notice of his innocency or with respect to his apprehension that God had for a time seemed to turn his back upon him which makes him therefore desire that God would again look favourably upon him saith he be mercifull unto me as thou usest to doe unto those that love thy name which is as if he had said Though in this great misery I am in thou seemest to hide thy self from me yet knowing that all thy faithfull servants have in all ages found thee mercifull to them this emboldens me to begge of thee that thou wouldest deale with me as thou art wont to deale with those that sincerely love thee Vers 139. My zeal hath consumed me See the Note Psal 69.9 Vers 140. Thy word is very pure It is in the Hebrew tried or refined for which see the Notes 2 Sam. 22.31 Psal 12.6 Vers 142. Thy righteousnesse is an everlasting righteousnesse c. To wit the righteousnesse of God revealed in his word as it contains both an eternall rule of righteousnesse for men and also promises and threatnings that shall be alwaies found righteous faithfull which is evident by the following clause thy word is truth see also the Notes Psal 111.7 8. Vers 143. Thy commandements are my delight He means the commandements with the promises annexed or the whole doctrine of life salvation revealed in the word Vers 148. Mine eyes prevent the night watches that I might meditate in thy word Because in the night there were severall watches see the Note Judg. 7.19 therefore the meaning may be either that he was more carefull ready to awake at severall times in the night to meditate on Gods word then those that were appointed to watch were to doe their duty therein yet we know the care of such men is usually very great both to keep their times for watching and to see that sleep doth not overtake them for which see also the Note Psal 63.6 or else that he did usually awake to meditate on Gods word at severall times in the night before the watchmen did call upon him who were wont it seems to call upon men to tell them the seasons of the night But I rather think that by the night watches here are meant the last watch in every night which is elsewhere called the morning watch Exod. 14.24 and so that he saith here is the same with that which he had said in the foregoing verse I prevented the dawning of the morning Vers 149. O Lord quicken me according to thy judgement That is according to thy word see the Note vers 25. The same is meant after vers 154 156 159. Vers 150. They draw nigh that follow after mischief c. That is They draw nigh to me to doe me mischief they are far from thy law that is they mind not thy law therefore no
intimation that they hoped that God would carry them back into their own land and that then they would chearfully sing the songs of Zion though in a strange land they could not doe it And so also some understand the following verse Vers 5. If I forget thee O Ierusalem c. That is say some Expositours so as not earnestly to long after and to wait for the promised restauration of poor Jerusalem which our enemies do so scorn despise and so as not to be most ready to sing the songs of Zion if God should ever carry us back thither to see Jerusalem again in a flourishing condition though now indeed we can neither play nor sing or rather If I forget thee O Ierusalem to wit so as to give my self to musick and merriment whilst thou art in so sad a condition let my right hand forget her cunning that is let my skill fail me of playing upon musicall instruments that gift wherewith God hath honoured me for his service or let a dead palsey seise upon my right hand that I may never play on instrument more see also the following Note Vers 6. If I do not remember thee c. See the foregoing Note let my tongue cleave to the roof of my mouth that is let me be stricken with an apoplexy that I may not be able to sing or to speak But indeed these imprecations are no more in effect then as if they had said that they might well expect some notable judgement from God upon them if they should thus forget Jerusalem If I preferre not Ierusalem above my chief joy that is If I do not esteem desire pray for the happy recovery and flourishing estate of Jerusalem more then any thing that might yield me the greatest joy for mine own particular or rather if I rejoyce in any thing more then in the restauration of Jerusalem or till I see Jerusalem in a better condition if I prefer not my mourning for Jerusalem before the chiefest joy that can betide me Vers 7. Remember O Lord the children of Edom c. To wit how they carried themselves towards thy people in the day of Ierusalem that is in the day of her destruction as it is said of the Ethiopians Ezek. 30.9 great pain shall come upon them as in the day of Egypt that is in the day when Egypt was destroyed see also the Notes Job 18.20 and Psal 37.13 And how they carried themselves is expressed in the following words who said Rase it rase it even to the foundations thereof the meaning whereof is that they with much delight assisted and encouraged the Babylonians in the destruction of Jerusalem as is largely related by the prophet Obadiah vers 11 12 13 14. But now the drift of this prayer of the holy Levites is that as they remembred Jerusalem to pity her so God would remember the cruelty of her enemies to punish them for it covertly to assure the poor Jews that this in his own good time God would certainly doe that because God had foretold this by his prophets concerning the Edomites in particular and that with speciall respect to their unthankfulnesse to the children of Israel who had formerly spared them as brethren Deut. 2.4 5. when they first entred the land of Canaan as Obad. 10. for thy violence against thy brother Iacob shame shall cover thee thou shalt be cut off for ever so in many other places of which therefore in these words Remember O Lord the children of Edom the Levites desire the Lord to be mindfull Vers 8. O daughter of Babylon c. That is O thou great and mighty empire of Babylon now in the prime of thy beauty glory or O thou nation O ye people of Babylon see the Note 2 Kings 19.21 who art to be destroyed which they speak with confidence because this the prophets had foretold as Isa 47.1 c. and in many other places happy shall he be that rewardeth thee as thou hast served us to wit because it shall be counted an honour to them that they have executed Gods vengeance upon such a wicked cruell people because God would recompence this with outward prosperity successe and many earthly blessings Yet some take this as only implying their desire that they might be happy that should so return the cruelty of the Babylonians into their own bosoms Vers 9. Happy shall he be that taketh and dasheth thy little ones against the stones The Psalmist may seem herein to have respect to that place in Isaiahs prophesie where this very thing is expresly foretold concerning the Babylonians Isa 13.16 Their children also shall be dashed to pieces before their eyes c. And his aim herein was to set forth that though this were in it self an act of horrid cruelty yet they that should so use the Chaldeans should be honoured for it because they had exercised the same cruelty towards Gods people PSALM CXXXVIII Vers 1. I Will praise thee with my whole heart c. See the Note Psal 9.1 before the gods will I sing praise unto thee that is before princes great ones see the Note Psal 107.32 for these are often called gods in the Scripture see the Note Exod. 22.28 or before the angels who are present indeed in Church-assemblies as was signified by the images of the Cherubims in the Sanctuary And thence it is that Paul saith that women ought to have a covering on their heads in the holy assemblies 1 Cor. 11.10 because of the angels Vers 2. I will worship towards thy holy temple c. See the Notes Psal 5.7 28.2 praise thy name for thy loving kindnesse for thy truth to wit in setling me in the throne of Israel according as thou hadst promised me for thou hast magnifyed thy word to wit in the promise thou hast made concerning the Messiah the greatest good that ever thou didst make known to thy people or thou hast magnified thy word that is thy faithfulnesse in making good thy word or the infallible truth unresistable power of thy word above all thy name that is above all thy other glorious attributes to wit in that men were chiefly ravished with the admiration of Gods accomplishing the promises which he had made to David concerning the kingdome the promises seemed before hand so unlikely to be performed that when God had fully brought all to passe that he had promised the faithfulnesse of God was so admired herein that comparatively nothing else was thought of Vers 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul That is Though thou didst not presently deliver me yet a gracious answer I had of my prayer in that thou didst inwardly strengthen my faith and patience and courage and so didst support me from sinking under that pressure of afflictions that lay upon me enabledst me quietly chearfully still to wait upon thee Vers 4. All the kings of the
added all deeps to wit with all things contained therein But see the Note Psal 135.6 Vers 8. Fire and hail c. By fire here is at least especially meant lightnings which are frequently seen in storms of hail all other fiery meteors in the air snow vapour stormy wind fulfilling his word to wit all exhalations cold hot which are all here numbred with the earth because they rise originally from the earth and their force is chiefly felt here Vers 11. Kings of the earth and all people c. Man is here mentioned last because he was last created but amongst the sons of men kings are first named as before the angels were first named amongst all the creatures in heaven the sun amongst all the heavenly lights because they in regard of their dignity were most engaged to doe this yet were hardliest wonne thereto whence it is also that such great ones are again and again urged to it in the following words princes and all judges of the earth Vers 13. His glory is above the earth and heaven See the Note Psal 8.1 Vers 14. He also exalteth the horn of his people c. See the Note 1 Sam. 2.1 10 2 Sam. 22.3 and Psal 89.24 the praise of all his saints that is and this that God doeth for them is indeed the glory of his people and yields them continuall matter of praising God even of the children of Israel a people near unto him to wit in regard of their near relation to him as being by covenant his peculiar people yea their spirituall alliance in Christ Joh. 20.17 as also in regard of Gods familiar revealing himself to them and their drawing nigh to God in all the duties of his worship and service see Eph. 2.13 and Heb. 10.19 22. PSAL. CXLIX Vers 1. SIng unto the Lord a new song c. See the Note Psal 33.3 Most of our best Expositours conceive that this Psalm was composed immediately upon or before the deliverance of the Jews out of the Babylonian captivity that one main scope of the Psalmist therein was to arm them against the streights they were still to goe through and the sore calamities that would again befall them especially under the persecution of Antiochus and that by putting them upon the expectation of that their full redemption which was then shortly to be accomplished by Jesus Christ whereof their deliverance out of Babylon was but only an outward pledge And if this were the drift of the Psalmist it may be probably thought that he took this expression from that prophesy of Isaiah chap. 42.10 where speaking of the kingdome of Christ he hath these very words Sing unto the Lord a new song c. But the truth is I see not in any clause of the Psalm why it might not be as well written concerning the victories of David over the nations round about him However in the next clause and his praise in the congregation of saints there is an intimation that however Gods people had been scattered or disturbed in the publick service of God yet now they should have their holy assemblies again Vers 4. For the Lord taketh pleasure in his people c. That is of his own free grace he hath set his love upon them so he delighteth in them and in their service he will beautify the meek with salvation that is he will make his poor afflicted despised people that meekly wait upon him glorious by the wonderfull deliverances he will work for them Gods taking their part shall be an honour to them according to that Psal 91.15 I will be with him in trouble I will deliver him honour him see the Note also Psal 132.16 And for this word the meek see tne Note Psal 22.26 Yea and this may be extended also to the honour that God puts upon the faithfull when they are delivered from the state of wrath and translated into a state of adoption and especially when in heaven God shall cloath them with unexpressible glory Vers 5. Let the Saints be joyfull in glory c. That is Let them rejoyce gloriously or rather Let them rejoyce in or for that glory which God shall put upon them to wit by bringing them into a flourishing condition again Yet this too may be extended to the spirituall glory of the saints here and their eternall glory in heaven Let them sing aloud upon their beds that is by night as well as by day see the Note Job 35.10 Or else this expression of singing upon their beds may be used to imply the cause of their joy to wit that God should bring them to live peaceably and securely again according to that Levit. 26.6 ye shall lye down and none shall make you afraid and that the rather because their consciences should now also be quieted and should yield them much sweet refreshing whereas before the apprehension of Gods wrath in the sad condition they were brought into had sorely perplexed them Vers 6. Let the high praises of God be in their mouth c. It is in the Hebrew in their throat thereby to set forth that they should sing aloud which is not done without some straining of the throat as we may see also Isa 58.1 where that which we translate Cry aloud is in the Hebrew Cry with the throat As for the following words a two-edged sword in their hand that seems to imply that whereas of late years they had been of abject spirits in a servile condition forced to undergoe any thing the heathens round about would doe to them now they should take courage again go out against their enemies with weapons in their hands to defend themselves to destroy them And indeed if we understand this of the begining of Davids reign that which follows in the next verses To execute vengeance c. may well be meant of the many glorious victories which he obtained over the heathen nations round about him But now because many of our best Expositours do understand this of the times after the Babylonian captivity we cannot find that ever the Jews after that did so universally prevail against the heathen as seems to be set forth in the following verses To execute vengeance upon the heathen and punishments upon the people to bind their kings with chains and their nobles with setters of iron c. for that which was done by the Maccabees cannot amount to so much especially considering in what a sad condition they did at last leave that people therefore they doe generally referre this to the daies of Christ do accordingly hold that this with that which follows in the 2. next verses is meant either 1. of the Churches victories in the daies of the Gospel over her mighty enemies or 2. of the saints subduing the heathens and bringing them to submit to the yoke of Christ by the preaching of the Gospel that two-edged sword of the word as it is called Heb. 4.12
the land c. To wit when wicked men shall be cut off see the Note Psal 37.3 and the perfect shall remain in it to wit they and their posterity see the Notes Psal 37.9 18. Vers 22. But the wicked shall be cut off from the earth and the transgressours shall be rooted out of it That is they shall be violently taken away see the Note Psal 52.5 CHAP. III. Vers 1. MY son c. See the Notes chap. 1.8 and 2.1 forget not my law that is neither let my doctrine slip out of thy memory neither be unmindfull to put it in practise but let thine heart keep my commandements that is get sound knowledge of them love them delight in them let thine heart be ever thinking of them and fully set upon the keeping of them Vers 2. For length of daies and long life shall they adde to thee That is My commandements kept obeyed shall bring thee to enjoy these blessings For length of daies long life see the Note Psal 91.16 for peace see the Note Psal 119.165 It is as if he had said For the lengthening out of thy life this shall be in stead of diet physick c. and for procuring thee peace this shall be in stead of all endeavours policy of thine own and for that expression shall they adde to thee I conceive it may particularly imply that hereby these blessings should be renewed and continued to him day after day or else the joynt conferring of both these blessings upon him Vers 3. Let not mercy and truth forsake thee c. If we understand this of Gods mercy and faithfulnesse for which see the Note Psal 57.3 it is as if he had said By keeping my laws make sure that thou mayest never fail of finding God mercifull and faithfull to thee and so the words do also covertly imply a promise that thus it shall surely be with those that conscionably observe Gods commandements But I rather understand it of mercy truth which Solomon commends to us to practise And accordingly by mercy may be meant all acts of mercy and compassion and free grace towards those that stand in need of our help and by truth all the duties which in justice we owe to God or man and without which we do not deal faithfully with them And indeed mercy truth are often thus joyned together for mercifull faithfull dealing see the Notes 2 Sam. 15.20 and Psal 85.10 Or by mercy and truth may be meant shewing mercy to men when it is done with a true sincere heart or mercy in deeds truth in words But I rather conceive that by mercy here may be meant all the good offices that we are to perform towards men by truth or faithfulnesse all the duties of Gods worship and service prescribed in his law and that because so this will be a generall precept including all the particulars afterwards mentioned because thus the promise annexed in the following verse will the more fitly answer this precept if here the duties be enjoyned that we owe both to God man then thereupon that promise followeth that hereby we shall find favour both in the sight of God and man As for that expression Let not mercy and truth forsake thee first it enjoyns a constant care to remember practise our duty herein as if he had said Be ever mercifull to men and true and faithfull in performing the duty you owe to God 2. it implyes that mercy and truth not being naturall to men through our corruption we are prone even after we have gotten these graces to loose them again therefore there had need to be the more care taken constantly to keep practise them All which is again pressed in the following words with figurative tearms bind them about thy neck to wit as a chain or jewell see the Notes chap. 1.9 Exod. 13.9 that is mind them continually keep them fast and safe write them upon the table of thine heart to wit as God wrote the precepts hereof on tables of stone that is let them be imprinted on your heart or think often on them to practise them as men do often remember those things which they have set down in writings or table-books I know some understand it thus write them on the table of thine heart that is on the tablet which thou wearest on thy heart for they say in those times they used to wear hanging down upon their breasts certain jewels or tablets and some adde too that they were made after the fashion of a heart whereon they were wont to have engraven the pictures or names of those they loved most dearly to the end they might have them still in mind that in allusion thereto this expression is here used write them on the table of thine heart And indeed if there were any such custome it may the rather seem probable that Solomon doth in these words allude thereto because in another place where he seems plainly to allude to some such engravings that they used to have on the rings they wore upon their fingers chap. 7.3 this clause is there again added Bind them upon thy fingers write them upon the table of thine heart to which purpose also observable is that which follows vers 4. Say unto wisedome Thou art my sister c. Vers 4. So shalt thou find favour good understanding in the sight of God man That is say some Expositours God will cause thy good estate to testify thy good understanding accordingly some translate the words thus So shalt thou find favour good successe c. But reading the words as they are in our translation either the meaning must be this So shalt thou know how to behave thy self with good understanding in all thine actions whether thou hast to deal with God or man or rather this So shall thy good understanding be taken notice of and thou shalt be commended for a wise understanding man both by God and man Vers 6. In all thy waies acknowledge him c. To wit 1. that he is thy God thy Lord whom therefore thou art bound to honour obey that so thou maiest consider what he requires to be done not what seems good in thine own eyes to that end maiest still ask counsell at his word and when thou knowest his will maiest doe it leaving the successe of all to God and aiming at his glory in all thy doings 2. that he is the fountain of all thy blessings of all thy abilities to do any thing as it ought to be done of all the successe thou dost at anm time find in any of thy affairs hereupon call upon him by prayer trust in him be thankfull to him upon all occasions 3. that he is an omniscient God that sees thee at all times all that thou doest that so thou maiest be the more fearfull to offend him the more
her or at least to shew who they are that reap no good by wisdomes invitations Vers 8. Reprove not a scorner lest he hate thee c. As if he had said and so thou shalt to no purpose expose thy self to his malice withall shalt be an occasion of farther sin to him But now this must be understood only of those that after sufficient triall are by their continued obstinacy found to be incorrigible and so likewise it must be understood only of private reproofs for in the publick ministry the worst of men must be reproved Rebuke a wise man and he will love thee to wit sooner or later Vers 10. The fear of the Lord is the beginning of wisdome c. See the Notes chap. 1.7 and Psal 111.10 Here this is inserted either 1. as a reason why the wise and just man is the better for reproof instruction as is said in the two foregoing verses namely because such men do fear God or 2. to shew what it is wherein the wise are to be instructed to wit that they are to be taught to fear God or 3. rather to shew what that wisdome was and where men must begin to learn it whereunto they were invited before vers 6. Forsake the foolish and live goe in the way of understanding As for the following words and the knowledge of the holy is understanding the meaning is that true understanding consists not in the knowledge of naturall civill things but either 1. in the knowledge of the holy God for though that word the holy be in the plurall number in the Original yet we know the Scripture doth usually speak of God in the plurall number and it may seem most probable that the knowledge of the holy here is made to answer as it were the fear of God in the first clause as being the same in effect with that or 2. in the knowledge of holy things that is the holy mysteries of salvation revealed in the Scriptures or 3. the knowledge of the holy Saints servants of God And indeed these three are all one in effect for what is the knowledge of the Saints but the knowledge of those holy truths in the Scripture concerning God and his will which by the Spirit of God is wrought in them and which they teach others Vers 11. For by me thy daies shall be multiplyed c. See the Notes chap. 3.2 18 22. Psal 91.16 This depends as most Expositours conceive upon that which was said before vers 6. Forsake the foolish and live saith wisdome there and goe in the way of understanding then it follows here for by me thy daies shall be multiplyed c. And very fitly is this promise made upon wisdomes invitation of men to the feast she had made since the end of eating and drinking is to preserve life and lengthen mens daies Vers 12. If thou be wise thou shalt be wise for thy self c. See the Notes Job 22.2 3. This could not be said of the worldling because he is not wise for eternity But if thou scornest thou alone shalt bear it see the Note Job 35.8 The drift of the whole verse is as if Solomon or wisdome had said I speak not for mine own profit but for thine all the good or hurt according as thou obeyest or despisest my counsell will redound unto thy self Vers 13. A foolish woman is clamorous c. Many learned Expositours do understand this of the whorish woman of whom so much hath been formerly said conceive that she is here again described by wisdome or Solomon that young men might especially be warned to take heed of this sin And indeed the description that is here given of this foolish woman doth well suit the harlot as that she is clamorous for which see the Note chap. 7.11 that she knoweth nothing for though before it be said chap. 7.10 that she is subtle of heart in regard of her wicked craft cunning yet in regard of true wisdome understanding it may well be said that she knoweth nothing there being no sin that makes men and women more stupid and brutish then that doth Yea in the words that are afterwards here vers 18. used concerning those that are overcome by this foolish woman that he knoweth not that the dead are there c. there seems to be a clear reference to what was said before concerning the harlot ch 2.18 5.5 which indeed doth most prevail with me to account this the best exposition of the words But yet the truth is that the most of our best Expositours that with very great probability do otherwise conceive of this place namely that it was intended to be an allegoricall expression and accordingly some say that by the foolish woman here is meant either philosophy or pleasure or carnall reason or false doctrine or Antichrist others worldly wisdome that this is opposed to true wisdome before described others better that hereby is meant all sinfull folly whatsoever even whatever is contrary to that wisdome of God which is revealed in the Scriptures which is indeed no better then folly what shew soever it may make of wisdome that this sinfull folly is here set forth as wisdomes corrivall and represented under the person of some base beggarly harlot to shew that whatever men set their hearts upon besides God Christ and his grace they are guilty of spirituall adultery accordingly they understand the following words as that she is clamorous that is 1. generally that as Solomon saith elsewhere Eccles 10.14 a fool is full of words 2. more particularly that sinfull folly useth many arguments from the pleasure profit of it to draw men into it that in men of erroneous judgements wicked lives she is eager and violent to draw men into the crooked waies of errour and wickednesse and then again that she knoweth nothing that is that there is nothing of sound and saving knowledge in all the perswasions that are used to draw men into errour or wickednesse Vers 14. For she sitteth at the door of her house on a seat in the high places of the city Understanding this of the harlot it implyes 1. her idlenesse which is indeed the chief foment of lust and 2. her impudence in that openly and shamelessely at her door and in publick assemblies she seeks to entice men unto her But if we understand it allegorically according to what is noted upon the foregoing verse of sinfull folly it may imply 1. that sin in wicked men men of corrupt judgements in religion watcheth for all occasions and opportunities to corrupt seduce others 2. that she is impudent in tempting and solliciting all sorts of people 3. that she is full of proud vaunting boasting doth by her pomp carnal delights seek to inveigle men 4. that often she allures men by the hope of high places the countenance of great ones as having
never been and that not in hope of getting the fairer advantage hereafter to be revenged on them but because having withstood the first violent boiling up of his passion he can afterward the more easily keep his spirit in order or because he can patiently endure reproaches and wrongs and will rather suffer then revenge But the former exposition is the best Vers 17. He that speaketh truth sheweth forth righteousnesse c. That is He that makes a conscience in his ordinary talk to speak nothing but truth will speak nothing but what is just what becomes a righteous man to speak when he is called forth in publick to be a witnesse for that this is implyed the following clause sheweth but a false witnesse deceit that is a man that is inured to lying when he is called to be a witnesse will utter deceit that is he will deceive the judge others with his lies or though he maketh a shew of truth and perhaps speaks somewhat of truth yet it shall be done in such a cunning way that it shall tend to the overthrow of the righteous mans cause Or else we may understand it thus He that speaketh truth to wit when he is called to be a witnesse sheweth forth righteousnesse that is sheweth himself thereby to be a righteous man but a false witnesse deceit that is such a one sheweth himself thereby to be a fraudulent person Or thus He that speaketh truth in his testimonies doth thereby promote the doing of justice or will not be afraid to declare boldly what is just but a false witnesse furthers deceit Vers 18. There is that speaketh like the piercings of a sword c. It is as if he had said as appears by the opposite clause that there are a company of fools whose words do wound men like sharp swords see the Note Psal 57.4 And many waies this may be done as by drawing men into any errour or wickednesse to the manifest destruction of their souls by setting men together by the ears by reviling slandering c. And so likewise that which followeth that the tongue of the wise is health that is a means of health to men may be done severall waies to wit by curing men of their errours sins by pleading in the defence of the innocentâ— by pacifying offended minds making peace between those that are at variance by satisfying scrupled consciences and comforting the heavy-hearted c. But because both in the foregoing and following verses Solomon may seem to speak concerning witnesses therefore some understand this Proverb also particularly of them to wit that there are some that by swearing falsly against the innocent in judgement do as much as in them lyeth wound them mortally but that then the wise by examining their testimonies and by using other means to clear those that are thus falsly accused do heal these wounds and preserve the lives of those that were in so great danger Yet I conceive it is best to take the words in the more generall sense Vers 19. The lip of truth shall be established for ever but a lying tongue is but for a moment This may be understood severall waies As 1. that he that speaketh truth will not vary in what he saith but will alwaies speak the same thing whereas the liar will be now in one tale and by and by in another Or 2. that truth shall at last prevail against errour though truth may be overborn for a time errour may be then cryed up for truth yet this shall be but a while thus the time shall soon come that maintainers of errour shall proceed no farther for their folly shall be manifest unto all men 2 Tim. 3.9 and then the truth shall again prevail Or 3. that he that speaketh the truth may stoutly stand to what he hath spoken no man shall be able to convince him of falshood and though he may be falsly accused or suspected of falshood yet his innocency herein shall at last be cleared whereas the liar though he may outface men for a while shall soon be discovered and proved to be a liar Or 4. that the man that constantly makes a conscience of speaking the truth shall be blessed from heaven here and live for ever in heaven hereafter but that on the other side though men may seem to thrive by lying for a time yet they shall soon find it otherwise and without repentance shall be eternally punished And indeed I see not but that all these may be intended in the words Vers 20. Deceit in the heart of them that imagine evil c. The meaning of this is either 1. that those that imagine mischief against the righteous have many plots in their hearts whereby they hope to deceive them bring them into trouble but that hereby they shall certainly bring upon themselves extream grief vexation of spirit which is implyed in the opposite clause but to the counsellers of peace is joy the one shall have much trouble sorrow through the disquiet of their own minds the terrour of their consciences the curse of God upon them the other much joy through the blessing of God upon them and the sweet refreshings of their own consciences Or 2. that such plotters of deceit mischief may glory rejoyce therein for a time but that true joy shall be only to the counsellers of peace with whom it shall be well notwithstanding the plots of the wicked against them Or 3. which to me seems the clearest Exposition that the plots of the wicked against the righteous will deceive them bring the evil intended against the righteous upon themselves to their great vexation torment whereas those that seek the good and peace of others shall have great joy comfort thereby see the Note chap. 11.18 Vers 21. There shall no evil happen to the just c. That is nothing that is truly evil nothing shall come upon them in a way of vengeance or shall tend to their destruction but only to try them purge them do them good Rom. 8.28 but the wicked shall be filled with mischief that is they shall be overwhelmed inwardly with terrours outwardly with the judgements of God upon them Vers 22. Lying lips are an abomination to the Lord c. To wit Not only because lying is in it self a sin most hatefull to the God of truth but also because liars do usually deal unfaithfully with men breaking their promises not carrying themselves according to that they have with their lips professed whence the opposite clause is thus expressed but they that deal truly to wit both in word and deed are his delight Lying alone makes men abominable to God but God delights only in those that both speak the truth and deal truly Vers 23. A prudent man concealeth knowledge c. See the Note chap. 10.14 but the heart of fools proclaimeth foolishnesse that is their hearts do set their tongues on work with
assistance and therefore observable it is that Solomon saith not that the preparations of the heart are from man but in man and from the Lord. Yea if we should conceive that in the first clause the word are was to be understood as some translate it The preparations of the heart are in man but the answer of the tongue is from the Lord the meaning can be no more but this that when men have meditated in their hearts both what they will speak how and in what order they will speak it and so there are in their minds whole armies as it were of thoughts marshalled in order as in battel-array which the Hebrew word that we translate preparations or disposings doth clearly signify yet shall they for all this be no farther able to expresse themselves then as God shall enable them give them utterance nor shall they alwaies speak what they purposed but what God shall cause them to speak a multitude of thoughts they may have in their minds but without God they shall not be able to utter a word Vers 2. All the waies of a man are clean in his own eyes c. See the Note chap. 14.12 but the Lord weigheth the spirits that is he doth exactly know observe the souls hearts of men what their intentions the affections and dispositions of their minds are whether their hearts be purged by faith or no whether they be pure and sincere or profane and hypocriticall and so he discovers how vainly they deceive themselves and so condemns that which to them seems right Vers 3. Commit thy works unto the Lord c. To wit by taking direction from his word aiming in all things at his glory but see the Notes Psal 37.5 and 55.22 and thy thoughts shall be established that is thou shalt enjoy a sweet settlement tranquillity in thy thoughts and spirit or thy purposes desires shall be accomplished thy heart being confirmed with chearfulnesse to proceed on in those waies which shall be most effectuall for the accomplishment of them Vers 4. The Lord hath made all things for himself c. That is for his own glory and there are some that under these words comprehend not only Gods work of Creation but also the works of his continuall Providence to wit that he doeth all things for his own glory yea even the wicked for the day of evil that is say some Expositours that he might use them as his instruments for the punishment of others or rather that he might glorify himself by the manifestation of his justice in their deserved destruction The wicked both angels men were not created wicked by God but were made so by themselves yet God foreseeing what they would be made them that his glory might be advanced by their ruine whilest they continually doe what they can to dishonour him and to oppose his glory Vers 5. Every one that is proud in heart c. Not every one that hath pride in his heart but every one in whose heart pride rules reigns yea though he shew it not outwardly as many do is an abomination to the Lord to wit though outwardly he lives in never so gallant a condition and so God seems to give him all things according to his own hearts desire though hand joyn in hand he shall not be unpunished see the Note chap. 11.21 Vers 6. By mercy and truth iniquity is purged c. First Most of our best Expositours understand this of Gods mercy truth to wit that by Gods free grace in Christ and by his faithfull performance of the promises that he hath made to his people in him namely when they doe what he hath required of them in those his promises all the sins they have committed are perfectly expiated pardoned And indeed these words mercy truth are frequently thus taken in the Scripture as before chap. 14.22 2 Sam. 15.20 and in divers other places Again 2. many others understand it of mercy and truth in the people of God meaning by mercy and truth true mercifulnesse or mercifulnesse all justice and truth in mens dealing or mercy the profession and belief of Gods saving truth and that hereby iniquity is said to be purged not because these are the meritorious cause of purging men from their sins but either 1. because these are tokens and evidences of those whose sins are pardoned or 2. because these things do many times procure from God a remitting of temporall punishments as Ahabs humiliation did for him 1 Kings 21.19 3. because mercy and truth that is true faith working by love charity are the means of giving us an interest in that bloud of the Mediatour whereby our sins are purged So that the drift of these words they say is to shew that in all the sacrifices which were in those times offered for the purging away of sins God did not so much regard the pomp of their sacrifices and outward ceremoniall worship whereon the most of men did wholly rely as the spirituall graces of mercy and truth in those that offered them Both these Expositions I conceive are safe though the first seems to me the clearest And then accordingly for the second clause and by the fear of the Lord men depart from evil that is they avoid it or abandon it for the time to come the drift of that must be to shew either that when God of his mercy and truth doth acquit men from their sins it is upon condition that they return not to those sins again but that thenceforth they should fear God and serve him in holinesse and righteousnesse all the daies of their lives or else that as mercy and truth do clear us from sins already committed so the fear of the Lord preserveth us from sin for the time to come Vers 7. When a mans waies please the Lord he maketh his very enemies to be at peace with him To wit by over ruling their hearts so that though they hate him yet they shall not seek to hurt him or by inclining their hearts to love him and to doe him good or else by bringing things on either side to that passe that his enemies shall be in policy glad to seek to be at peace with him So that if by endeavouring to do that which may please God we provoke men to displeasure against us it matters not God can easily help this Vers 8. Better is little with righteousnesse c. To wit when the man that enjoyeth it is righteous and his little estate hath been gotten righteously then great revenues without right see the Notes chap. 15.16 and Psal 37.16 Vers 9. A mans heart deviseth his way c. That is whether he will goe or what he will doe but the Lord directeth his steps that is he connot take a step without Gods assistance he shall neither do nor effect any thing but according to the will and providence of God But see the Note above vers
8. The words of a tale-bearer are as wounds c. Reading this clause as it is in the margin of our Bibles The words of a tale-bearer are like as when men are wounded the meaning seems to be this that tale-bearers are wont to whisper softly when they tell tales of their brethren and withall that they use to speak as if they were wounded at the very heart for that which they report were full loath to speak what they do speak but that they see there is a necessity that it must be spoken of And then also the following words and they goe down into the innermost parts of the belly must accordingly be understood thus that by his speaking so hypocritically as one that is grieved the tale-bearer is the sooner believed his words goe glib down into the heart of him that heareth them being entertained without any questioning the truth of them and so they wound the more deeply him that is slandered But now according to our translation the meaning of the words is clear The words of a tale-bearer are as wounds namely in that they wound see the Note chap. 12.18 both 1. him to whom he speaks in that he is brought to think ill of his brother haply to hate and prosecute him that hath deserved no ill at his hands and 2. him especially of whom he speaks in regard of the infamy trouble they bring upon him and that they alienate the hearts of his dearest friends from him hence also that is added they goe down into the innermost parts of the belly whereby is meant that they wound the very heart of him that is slandered yea that the wounds wherewith he is wounded in his credit or otherwise are incurable wounds as when a man is wounded in his very entrails Vers 9. He also that is slothfull in his work is brother to him that is a great waster That is The prodigall the slothfull man are cousin germans they are like to one another and the one shall come to poverty as certainly as the other because as the one squanders all away through excesse riot so the other gets nothing through sloth and idlenesse But why is that word also added He also that is slothfull c. With reference to what was said in the foregoing verse concerning the tale-bearer that to intimate that as the talebearer is to be misliked so also is the slothfull person or only to set forth the better the intended comparison between the prodigall and the sluggard that as the one so also the other must needs come to want and misery Vers 10. The name of the Lord is a strong tower c. See the Notes Psal 20.1 7 the righteous runneth into it and is safe In the Hebrew it is and is set aloft that is he is above the reach of any danger according to that Psal 91.7 but it shall not come nigh thee Vers 11. The rich mans strength is his strong city c. See the Note chap. 10.15 Some observe that the Name of the Lord in the foregoing verse is compared only to a strong tower but the riches of the worldling here to a strong city and conceive it is because there are more that trust in their riches then that trust in the Name of the Lord or because worldlings conceit that their riches are a far stronger defence to them then the Name of the Lord is to the righteous Vers 12. Before destruction the heart of man is haughty c. See the Note chap. 1â— 2 and before honour is humility see the Note chap. 15.33 Vers 13. He that answereth a matter before he heareth it c. That is before a man hath fully spoken what he hath to say which many will doe that they may seem to be of a nimble and quick apprehension or before he well understands what it is that a man saith to him it is folly and shame to him that is every one will count it an act of great folly in him to doe so and thus it will be a great disgrace to him or by his unfit ridiculous answers he discovers his folly and so whilst he would be thought to be very wise he proclaims his own folly whilst he seeks to be praised he gets nothing but shame and dishonour But yet the Proverb may be meant also of those that will give sentence in any controversy before they have fully heard both parties likewise of those that being transported with passion will not hear a mans just defence And observable it is that this which we translate He that answereth a matter c. is in the Original He that returneth a word c. whereby may be implyed that to interpose so much as a word before a man understands a businesse is an act of folly and much more to frame a long and serious discourse about it Vers 14. The spirit of a man c. That is say some A manly courageous spirit or rather The spirit of a man to wit that is sound chearfull for this is set against a wounded spirit in the following clause through the assurance of Gods favour and the testimony of a good conscience will sustain his infirmity that is will inable him to bear with patience and chearfulnesse any sicknesse or distresse wherewith the outward man is afflicted but a wounded spirit who can bear that is no man can bear that without the speciall grace supporting comforts of God Be a man of never so great strength of body in never so comfortable a condition for outward things that will not ease the distresse of the spirit as the chearfulnesse of the spirit will refresh a man in his bodily Infirmities Vers 15. The heart of the prudent getteth knowledge c. To wit by meditation by its earnest desire after knowledge the ear of the wise seeketh knowledge to wit by attending upon instruction See the Note chap. 1.5 Vers 16. A mans gift maketh room for him c. To wit in that it is usually the means to free men out of prison or any other great streights they are in and especially in that it procures free accesse into the presence of great men a gracious audience before them yea many times acquaintance and favour with them and places of preferment about them all which may be comprehended in the following words and bringeth him before great men Vers 17. He that is first in his own cause seemeth just c. That is He that first pleadeth his cause before a magistrate or others seemeth a while both to the judge and others that hear him to have a very righteous cause not only because men are inclinable to think that no man would begin to complain except he had a just cause but also because by the fair glosse which such a man will set upon his cause men are usually so prepossessed that they are over-ready to prejudge a cause before they have heard
a pure undefiled heart and conscience that abhorreth all hypocrisy loveth truth and holinesse uprightnesse and sincerity in the inward man and hath grace in his lips that is whose speech is holy gracious wise profitable to others see the Note Psal 45.3 the king when he is such an one as a king ought to be shall be his friend or else in a more particular sense that he that is of a loyall faithtull heart void of all dissimulation so never goeth about for fear or hope of reward to frame his speech so as he thinks will please princes and great men but will speak the truth from his heart that discreetly and prudently which may be principally intended to be the grace of his lips shall find that God will encline the hearts of princes to favour him But now reading it as it is in our Bibles He that loveth purenesse of heart for the grace of his lips the king shall be his friend then the drift of the words is to shew why a man of a gracious sincere faithfull heart shall be sure to find favour with Princes namely 1. because there will be grace also in such a mans lips he will speak graciously and wisely and with much content to those that hear him purenesse of heart causing grace in the lips as necessarily as the purenesse of silver causeth it to yield a sweet and delightfull sound 2. because wise men do alwaies abhor dissembling flatteries However the drift of the Proverb is to shew that faithfulnesse and plain-dealing is the best way to preferment and that the speech of the upright shall be acceptable when the glosing silken words of parasites shall be hatefull But see the Note also chap. 16.13 Vers 12. The eyes of the Lord preserve knowledge c. That is say some Expositours The Lord doth continue uphold and maintain the truth and the knowledge of the truth amongst his people as namely by preserving the Scriptures the spring of saving knowledge those that are ordained of God to teach men knowledge and he overthroweth the words of the transgressour that is he consuteth bringeth to nought the false doctrines of ignorant men seducers But because of the opposition of the following clause I rather take it thus The eyes of the Lord preserve knowledge that is The watchfull tender providence of the all-seeing God doth preserve knowing wise godly men doth uphold prosper their counsels endeavours and he overthroweth the words or the matters of the transgressours all the counsels enterprises of wicked men or more particularly all that they speak or doe against the righteous And there are some of our best Expositours that conceive that this is added with reference to what was said in the foregoing Proverb Because it might be objected against that which was said there that if men out of conscience speak the truth from their hearts to princes it may bring them into danger in answer thereto it is here said that God will preserve him that followeth his counsell herein though never so many eyes do watch over him to hurt him Though such men may be counted fools that cannot dissemble flatter yet God esteems this the only true wisdome and knowledge though for a time parasites may seem to prosper to have all the favour yet God will discover the vanity of their flatteries it may be make those very words of theirs the cause of their disgrace which they hoped would have been the means of their advancement Vers 13. The slothfull man saith There is a lion without I shall be slain in the streets To wit by the lion before mentioned hereby the vanity of this excuse is represented as the more ridiculous because lions use not to be in the streets of towns or cities but only abroad in the woods and fields Yet some would have the two clauses here joyned together understood disjunctively to wit that if the sluggard be to goe forth to his labour in the field then he saith There is a lion without c. and if he be to goe about any businesse in the town or city then he pretends danger of being slain some other way to wit by some quarrelsome cut-throats that are abroad in the streets or by some enemies of his that lye there in wait for him However observable is the expression that Solomon useth The slothfull man saith c. He doth not think but only say so even against the light of his own conscience pretending this by way of excuse All the lion that endangers the sluggard is that of idlenesse which lyes with him in his bed yea in his bosome of which he never complains But see the Note also chap 15.19 Vers 14. The mouth of strange women c. See the Note chap. 2.16 is a deep pit to wit because by their kisses and enticing language they bring men into a sin which will hardly ever be left and into manifold miseries out of which men do very hardly and seldome escape but do usually perish in them see also the Notes ch 2.18 19. He that is abhorred of the Lord shall fall therein that is the man that God is highly offended with for some former wickednesse shall in a way of just vengeance be delivered up to this sin Vers 15. Foolishnesse is bound in the heart of a child To wit because folly wantonnesse and wickednesse being naturall to children it must needs be a very hard thing to make them leave it Vers 16. He that oppresseth the poor to encrease his riches and he that giveth to the rich shall surely come to want Some understand both clauses of one and the same man to wit that he that robs the poor and then gives bribes to the magistrates and great men thereby to secure himself shall certainly come to poverty But I rather understand it of two different persons or sins to wit that he that oppresseth poor men and likewise he that in a vain-glorious humour or in hope of getting some great matter by them will be sumptuously feasting great rich men and sending them rich presents so giving to the rich what he should give to the poor yea what he hath many times injuriously raked from the poor shall both alike come to poverty and that not only because rich men do often only flout at those that follow them so with presents at least they never mind them nor think of requiting them but also because God doth often in anger blast their estates Vers 17. Bow down thine ear and hear the words of the wise c. Solomon useth this generall expression either 1. because he would presse his son to attend to the instruction of all godly wise men as well as his own or 2. because in the close of this book he meant to adde the words also of Agur and Bathsheba or 3. because these instructions of his being the very word of God were the same with
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
when it fares best with the wicked and worst with thy self and others that live holily and righteously Now the fear of the Lord is here required in opposition to the fault of envying sinners either to shew that in stead of desiring to walk in their waies that we may be sharers with them in their prosperous estate it is our duty to be constant in the waies of well-doing or else because the fear of the Lord wâ—ll cause men to mortify this base lust of envy it will curb men from murmuring against the secret judgements of God it will pull down mens pride and make them contented with a mean condition it will teach men to put their trust and confidence in God and to look upon wicked men in their greatest prosperity as men that are to be pittied rather then envied Vers 18. For surely there is an end c. To wit of the prosperity of the wicked God hath set a period to their flourishing estate it shall not alwaies yet it shall not long continue see the Note Psal 37 38 or there shall be an end of thy oppression affliction and misery or there shall be an end of thy patience and hope thou shalt not alwaies in a poor oppressed estate wait for better daies that which God hath promised as the end and reward of piety shall be at last made good to thee which agrees with that of David Psal 37.37 Mark the perfect man and behold the upright for the end of that man is peace that of the Apostle Jam. 5.11 Ye have heard of the patience of Iob and have seen the end of the Lord. And thence it is that some do so render this first clause as it is in the margin of our Bibles for surely there is a reward And if thus we understand these words then is the same in effect repeated in the next clause and thine expectation shall not be cut off that is thou shalt be supported with hope to the last the hope which thou hast of a reward of thy piety far above any thing which the wicked enjoy shall not be frustrate Yet it may be understood of the godly mans expectation that the prosperity of the wicked shall come to an end to wit that he shall not be deceived in that his expectation Vers 19. Hear thou my son c. See the Note chap. 1.8 and be wise that is become wiseâ— or study endeavour to get wisdome by thy hearing guide thine heart in the way that is in all thy courses or in that right way wherein thou art taught to goe follow not the guidance of thine own carnall heart but cause thine heart to follow the guidance of Gods word wherein are the instructions of true wisdome that so thou maiest with all thy soul walk in the right way Vers 21. For the drunkard and the glutton shall come to poverty and drowsinesse shall cloath a man with rags That is idlenesse which causeth drowsinesse see the Note chap. 19.15 Yet I conceive it is here expressed by drowsinesse because drunkennesse and gluttony do both make men drowsy Vers 22. Hearken to thy father that begat thee c. See the Note chap. 1.8 and despise not thy mother that is neither the person nor the instructions of thy mother when she is old as if he should have said though haply with age she may be grown even childish again or though being old thou needest not fear her correcting of thee nor canst hope that she should store up for her children as formerly Vers 23. Buy the truth c. That is the knowledge and belief and practise of the truth contained in Gods word according to that Joh. 17.17 Sanctify them through thy truth thy word is truth use all possible means for the gaining of it spare no pains nor cost yea rather expose thy self to any perill and to the losse of all that is dear to thee then not get it and sell it not as if he should have said Whereas merchants buy their precious commodities that they may sell them again doe not thou so be not like Esau that sold his birthright for a messe of pottage when thou hast gotten the truth forget it not for any gain or sinfull pleasure deny thy self in all things whatsoever rather then abandon this precious treasure Vers 24. The father of the righteous shall greatly rejoyce c. See the Notes chap. 10.1 and 15.20 Vers 25. She that bare thee shall rejoyce As if he had said and so this will be some recompence for all the pains and sorrows she endured in bearing thee in her womb in bringing thee into the world in nursing thee up with so much labour and tender care And so also there is covertly herein a warning given to young men to beware that they did not by their wickednesse bring many bitter after-throes upon their mothers even in their old age Vers 26. My son give me thine heart c. That is Apply thy heart to learn mine instructions and to obey my precepts or which is all one in effect set thine heart upon God only and upon true wisdome for Solomon speaks here as in the name of God according to that 2 Cor. 5.20 as though God did beseech you by us we pray you in Christs stead And then it follows and let thine eyes observe my waies that is apply thy whole mind diligently to mark and observe the waies wherein I walk as a pattern for thee or which I prescribe thee that thou maiest heedfully walk in them lest wandring from these waies thou fallest into the ditch or pit mentioned in the following verse Vers 27. For a whore is a deep ditch c. To wit amongst other reasons because whoremongers not only by reason of the nasty diseases to which they are subject but also by reason of the detestablenesse of their sin are as loathsome amongst men as a man must needs be that hath fallen into some miry stinking ditch and a strange woman is a narrow pit see the Note chap. 22.14 Vers 28. She also lyeth in wait as for a prey c. Or which is all one in effect as a robber The meaning is that as a robber doth usually lye lurking in some den or wood and that commonly in the night that he may get some booty and hath for the most his companions as good as himself to help him and is not content with one booty but seeks to make a prey of many one after another sparing none though he chiefly looks after the richer sort and doth usually bereave travellers not of their money only but of their lives too so it is with the whorish woman in all these regards This night-bird doth use all kind of craft secretly to get many men into her power and those too for the most that are of the richer sort though she spares none and hath her companions bawds and panders to help her and when she hath gotten them into her power
pronounceth a just sentence or more generally that in beâ—ring witnesse or in giving advice and counsell or in any other way doth alwaies speak that which is true just and equall without all flattery or dissimulation or that speaketh fitly to the purpose in any cause or matter propounded to him And by every mans kissing such a mans lips is meant that every one will dearly love and highly honour him and will be ready to doe him any service he is able and that because of the great good which such a man doeth by his speaking and because such faithfull lips are so rarely found for of these things kissing was a token and pledge see the Note 1 Sam. 10.1 Vers 27. Prepare thy work without and make it fit for thy self in the field and afterwards build thine house The drift of this Proverb is to teach us that we must never undertake any enterprise till we are sure of the means whereby to effect it But indeed the generality of Expositours understand the words otherwise Prepare thy work without and make it fit for thy self in the field that is first get grounds and store them with cattel sow and plant them every way husband them so that they may yield thee much fruit and that the fruit thereof may be carefully gathered and inned and when by this means or which is proportionably the same when by learning some trade or calling and following it diligently thou hast gotten somewhat whereon to live comfortably and well to maintain thy self family then trim and enlarge furnish thy house according to thy estate or build thee a new house fairer then that which thou hadst before or then get thee a wife provide for posterity And some also conceive Solomons intent to be that these works of husbandry must first be done in their season because the season being passed they cannot be done at any time But however both the one the other conceive the drift of the Proverb to be this that men must first provide for things necessary and of greatest importance and then afterwards for those things that are of lesse moment Vers 28. Be not a witnesse against thy neighbour without cause c. That is without just ground as by accusing him of that as a fault which is not a fault or by testifying that against him whereof he is guiltlesse which thou doest upon mere uncertainties or against thine own conscience when he hath given thee no cause so to wrong him or to raise such a report of him And if we thus understand the first clause the second may be to the same effect and deceive not with thy lips to wit by misinforming men and making them believe that to be truth which is not or making shew hereby that thou art a faithfull honest man when indeed it is not so or by colouring over a bad cause with a varnish of fair words thereby to deceive those that hear thee and not speaking the truth simply plainly Or else we may understand the first clause thus Be not a witnesse against thy neighbour without cause to wit not being legally cited and called thereunto offer not thy self herein of thine own accord which will imply that thou doest it rashly out of ill will or envy or in a way of revenge and deceive not with thy lips to wit by flattering men or by deceitfull promises and pretences of love So the first clause may forbid deceiving men by false witnesse and the second deceiving them by flatteries Or if we understand the first clause as most do of backbiters the meaning of the whole sentence may be briefly this Do not slander him secretly and in the mean season flatter him to his face Vers 29. Say not I will doe so to him as he hath done to me c. See the Note chap. 20.22 I will render to the man according to his works as if he had said thereby proudly speaking of thy self in the very language of God But now some understand this particularly with reference to the foregoing verse of a mans resolving to deceive or bear false witnesse against his neighbour in a way of revenge because he had formerly done so to him Vers 34. So shall thy poverty come as one that travelleth c. See the Note chap. 6.11 CHAP. XXV Vers 1. THese are also Proverbs of Solomon c. To wit These that follow to the end of the 23. chapter as well as those before from the beginning of the 10. at least to the 23. of the foregoing chapter which the men of Hezekiah that is his servants or courtiers perhaps his secretaries or the men which he had appointed to that service whether private men or Priests or Levites or prophets that lived in his time as did Isaiah amongst others it is not expressed copied out to wit out of some writings or fragments of writings then extant wherein Solomon or some other from his mouth had written many of his Proverbs or it may be out of some publick Records that were kept of Solomons Act and Monuments It seems Hezekiah in his zeal to promote the cause of Religion appointed some to this service of collecting the choicest of Solomons Proverbs that were found at that time in any other book which having done reduced them into order and prefixed this Inscription they were joyned to this book see the Note chap. 1.1 Vers 2. It is the glory of God to conceal a thing c. God may be said to conceal a thing 1. in that he doth not communicate his counsels and purposes unto others by way of advising concerning any thing which he intends to do for saith the Prophet Isa 40.13 Who hath directed the spirit of the Lord or being his counsellor hath taught him but doth without any such consultation what ever seemeth good in his own eyes 2. in that he hath made known to his people in his word many truths which are to them unsearchable mysteries the causes whereof and the manner how they should be humane reason is no way able to reach as the Trinity of persons in the unity of the Godhead the eternall generation of the Son and procession of the holy Ghost many such like 3. in that there are many things the knowledge whereof God imparteth not to any but reserveth it wholly to himself as the hour of mens naturall death and the day of judgement and many things again there are which he revealeth to some and not to others according to that Matth. 11.25 I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to babes and 4. in that he doth many things the causes and reasons whereof the wisest of men are no way able to comprehend and search out which as it is true in many naturall things for who can exactly demonstrate the reason of the blowing of the winds Ioh. 3.8 of the ebbing and
Vers 6. Put not forth thy self in the presence of the king c. To wit either 1. by way of vaunting and boasting and exalting thy self above others for thy knowledge or wisdome or any such thing or 2. by way of slaunting it out in the bravery of thine attire the gallantry of thine attendance thine horses and chariots or any thing of that nature as if thou meantest to vye with himself or his princes in these regards which is indeed perillous because princes are wont to look upon such persons with a very malignant and jealous eye or by way of intruding thy self to be near unto him or of any bold carriage of thy self in his presence And thus it may be much the same with that which follows and stand not in the place of great men that is thrust not thy self into those places wherein Nobles or at least persons of greater rank then thy self should sit or stand or do not insinuate thy self into their company or to sit cheek by jowle amongst them or do not ambitiously affect to be in offices and places of honour about kings For indeed the affectation of being in kings Courts and the ambitious striving to be in high places is that against which this Proverb seems to be intended Vers 7. For better it is that it be said unto thee Come up hither then that thou shouldest be put lower in the presence of the prince whom thine eyes have seen As if he should have said into whose presence thou hast ambitiously intruded thy self even to be near to him and then at last all that thou gettest by it is to be disgraced in his presence or who hath honoured thee by admitting thee into his presence and now by being present at thy disgrace doth encrease thy shame And it may seem that from hence our Saviour took that parable of his Luk 1.4.7 c. concerning mens seating themselves in the lowest places when they are invited to any feast Vers 8. Goe not forth hastily to strive c. That is without just cause or upon every triviall occasion or rashly before thou hast well considered of the businesse and what the event of it is like to be or before all fair means have been used to compose the difference in a peaceable way As for that expression here used of going forth to strive it may be meant either of going forth before the judgement-seat of the magistrate or as some would have it of running forth in hasty anger upon any word of displeasure heard into the streets there to chide or quarrel with a neighbour that hath so offended him or else it may be used to imply that men should not meddle with other mens contentions or rather that they should not enter into strife of their own accord unlesse they were forced and as it were drawn to it Lest thou know not what to doe in the end thereof when thy neighbour hath put thee to shame to wit by foiling thee in thy suit and so discovering the injustice of thy dealing with him and haply causing thee to undergoe some mulct or punishment or by prevailing against thee some other way to thy disgrace wherewith thou wilt be so enraged that as a man bereaved of sense and reason thou wilt not know in a manner what thou doest or whereby thou wilt be so puzzled that thou wilt not know what to doe either in thine own defence or against thine adversary but maiest haply be transported to doe something that may be dishonourable and prejudiciall to thee Vers 9. Debate thy cause with thy neighbour himself c. That is Argue the matter of difference which thou hast against thy neighbour between thee and him alone and so make an end of it and discover not a secret to another that is let not others by your open contending whether before the judge or elsewhere be made privy to that secret quarrel that is betwixt thee and thy neighbour or however if the cause be brought before others be sure that thou do not then in the heat of anger upbraid him with any secret fault which thou knowest by him keep close to the cause in hand and run not out into any opprobrious tearms by way of twitting him with other secret offences of his to which thou only were privy This I conceive is the meaning of this Proverb Yet some understand the last clause more generally of all blazing abroad the secret offences of men or the secrets which they have been entrusted with and accordingly they read it and discover not the secret of another Vers 10. Lest he that heareth it put thee to shame c. If by discovering a secret in the foregoing verse we understand the bringing of a private difference to a publick hearing then accordingly this may be meant of mens condemning him for this when it shall come to be heard or of his being censured for the injustice of his cause and the shame he will undergoe thereby as before vers 8. But if it be meant of a mans upbraiding his neighbour with any secret offence formerly known to him whilst they are contending about some other matter of difference before a magistrate or otherwise then this clause may be understood thus Lest he that heareth it put thee to shame that is Lest those that stand by and hear this observing thy furious and revengefull spirit do think the worse of thee and thy cause and condemn thee for it in every place where they come And last of all if we understand the last clause of the foregoing verse of all blazing abroad any secret imparted to them then this clause here may be understood two severall waies Lest he that heareth it put thee to shame that is Lest those to whom thou dost discover thy neighbours secret do afterwards spread it abroad to others and so hereby thou comest to be generally talked of as a blab and tale-bearer or Lest thy neighbour that heareth it do upbraid thee for violating the lawes of friendship in this case and report it abroad to thy discredit that thou art a treacherous unfaithfull man and one that cannot keep counsell And thine infamy turn not away that is and so this will turn to thy perpetuall reproach and by thy seeking to credit thy self by disgracing others thou wilt at last bring the greatest discredit upon thy self Vers 11. A word fitly spoken c. That is in season see the Note chap. 15.23 Yet it may be meant also of that which is spoken to the purpose and in a right manner with all fitting vehemence or softnesse elegancy or perspicuity It is in the Hebrew A word spoken upon his wheels the ground of which expression seems to be this that when men speak in such a manner their words are carried as it were with wheels to wit roundly and readily into the eares and hearts of those that hear them to affect them with that which is spoken and to convince them of the truth of it whereas
then they receive the reward of their impiety Vers 4. For to him that is joyned to all the living there is hope c. That is As long as life lasts there is hope of his still enjoying his present comforts yea of improving his condition for the better both in regard of his spiritual and his outward estate at least some of the benefits of the living he is sure to enjoy for a living dog is better then a dead lion that is the basest and most contemptible person that is whilst he lives is in a better condition then he that hath been of greatest account when once he is laid in the dust to wit in regard of the things of this life and the actions and imployments thereof And thus Solomon sets forth the different estate of the living and the dead thereby to make way to that following exhortation vers 7. wherein again he perswades men to that fore-mentioned remedy of the vanities of this life namely to enjoy comfortably the benefits of this life whilst life lasts because when death comes that will deprive us of them all Vers 5. For the living know that they shall die c Here a reason is given to prove what is said in the foregoing verse that the living are in a better estate then the dead namely in regard of the enjoyment of the things of this life And some Expositors do understand the words as if he had said It is true the living know they must die and that may somewhat afflict them but yet as long as they live they may enjoy the good things of this life which the dead can in no wise do because they know nothing of the things of this world But I rather think that these words for the living know that they shall die are onely to imply the benefits of this present life they know they shall die this is a truth unquestionably certain yea they find and feel it experimentally in the decayes of their bodies and the uncertainty of their health and consequently they may stir up themselves hereby to provide that they may both live comfortly and die happily the knowledge of this is an advantage to make them take off their affections from the perishing things of this world to prepare themselves for death and by faith and repentance to make sure of life eternal and withall which I conceive is here chiefely intended to set themselves comfortably and thankfully to enjoy present mercies which when death once comes they can no longer hope to enjoy And therefore he addes but the dead know not any thing which must not be understood absolutely as if the souls departed had no knowledge but as with respect to those things whereof Solomon is in this place speaking that the dead know not any thing to wit of what is done here in the Land of the living see the Note Job 14.21 Or they have no sense or experimentall knowledge nor are capable of taking any delight in the knowledge or enjoyment of the things of this life neither have they any more a reward that is they can no more have any benefit or content by the enjoyment of the things here below which is the onely reward of mens labours in this life Solomon doth not deny that men will be rewarded after this life according to their works for this he had before asserted see the Notes Chap. 3.17 and 8.12 13. And it is likewise true that the dead can no more do any thing whereby they should expect a reward hereafter But that which is meant here is that being dead they can no longer advantage themselves any way by the things of this life for which they have laboured for the memory of them is forgotten to wit in regard of the things of this life or of any thing they have done here no man thinks of doing them any good c. See the Notes Chap. 2.16 Psal 9.5 31.12 88.7 13. Vers 6. Also their love and their hatred and their envy is now perished c. That is say some Expositors there is no more remembrance of their love and hatred and envy when they are once dead which indeed agreeth well with the last clause of the foregoing verse the memory of them is forgotten But I rather conceive the meaning to be that being dead there is no person or thing which they love or hate or envy any longer And to this some adde also that on the other side no body neither doth any longer love or hate or envy them Questionless Solomon speakes not of the love hatred or envy that may be in souls departed but with respect to the things of this life and to mens affections here to wit that when men are dead they mind no more the riches honours and pleasures of this world nor can any longer enjoy any thing that is here below which is more fully expressed in the following words neither have they any more a portion for ever in any thing that is done under the Sun and therefore if we expect any comfort in the things of this world we must make use of them whilst this life lasts Vers 7. Go thy way c. Some Expositors conceive that this which is said here and in the three following verses cannot be well understood otherwise then as spoken in the person of sensual brutish Epicures But such kind of men are not wont to expresse themselves in such religious tearms as are here used vers 9. where this life is again and again tearmed vanity and the lengthening out of mens dayes is said to be the gift of God and men are advised to be constant in loving and delighting in their own wives without ever looking after strange women And therefore this and that which followeth is rather to be taken still as the holy advice of the spirit of God by the pen of Solomon Go thy way as if he should have said laying aside all vain endeavours to search into Gods secrets and all vexatious disquiet of mind about the hidden works of Gods providence as why he many times afflicts the righteous and prospers the wicked betake thy self diligently and speedily to do what I now say to thee eat thy bread with joy and drink thy wine with a merry heart that is casting thy care upon God enjoy the fruit of thy labour and live comfortably upon that which thou hast see the Notes Chap. 2 24. 3.12 13. 8.15 By those words thy bread and thy wine there is an intimation given that men must be carefull that they live onely upon that which is justly their own and that their enjoyments must be according to what is necessary and convenient and neither above nor beneath their estate and condition For God now accepteth thy works that is when thou doest thus enjoy what thou hast gotten by thy honest labour and is truely thine own in a moderate and decent manner without any anxious and distrustfull fears God is well-pleased that
in those things which he sought to know all which is implyed in those words Yea he gave good heed and sought out And 4. Because he had formerly given proofe of his great wisdome and his desire to profit others in the Proverbs which he had composed digested into order and published for the good of the Church And set in order many Proverbs see the Note Pro. 1.1 Vers 10. The Preacher sought c. Here Solomon commends this Book to men from the nature and quality of the doctrine therein contained The Preacher sought to find out acceptable words or as it is in the Hebrew words of delight that is he laboured both by study and prayer to write those things that would be cause of great delight to those that were able truly to judge of them wholsome and profitable doctrine such things as were worthy of all acceptation 1 Tim. 1.15 and that would yield reall refreshing and comfort to mens souls and withall delivered in such expressions as might also delight the readers And that which was written was upright that is it was not written to flatter men or to tickle a carnall eare and fancy nor any otherwise to please men then as might be for their spirituall benefit and edification it was written in sincerity without favouring men in any corrupt way and to make men upright in all their wayes See the Note Pro. 8.8 Even words of truth that is infallibly certain and free from all error and falshood Vers 11. The words of the wise c. Here Solomon commends his doctrine and so occasionally and consequently the doctrine of all other divine and sacred Writers from the vertue efficacy and authority thereof The words of the wise to wit the Penmen of the Scripture that were infallibly inspired by the only wise God and those that from thence doe instruct men to make them wise unto salvation are as goads that is sharp and pungent to awaken and rowse up the drowsie to attend to what is taught them to pierce mens hearts with godly compunction and sorrow for sin and with feare of Gods wrath as it is said of the Jewes that upon the hearing of the Apostles preaching they were pricked in their heart Act. 2.37 to reduce those that are gone astray into the right way and to quicken and stir up those that are dull and sluggish by exhortations promises and threatnings by feare of punishments and hope of reward to be still proceeding forward in the way of well-doing yea with alacrity and livelinesse to run the way of Gods commandments not flattering men in their sins nor tickling their itching ears but as the Apostle speaks Heb. 4.12 Quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit And as nailes whereby is meant either 1. such stakes or pins wherewith shepheards doe fasten their hurdles or sheepfolds by driving them into the ground that so their sheep may in those inclosures be kept in together and then this implyes the efficacy of the words of the wise to keep men from going astray after false doctrines and sinfull courses and to retain them in the unity of one and the same faith and in mutual love one to another or 2. the nailes wherewith Carpenters and others doe fasten their work together implying likewise the efficacy of the Scripture to pierce and enter into the souls of men to make them stediast constant and unmoveable in the wayes of truth and righteousnesse to unite them to God and to Christ and in mutuall love one to another fastened by the Masters of Assemblies that is the Penmen of the Scripture and others that are sent forth to be teachers in the Church whose work it is to drive in these nailes by exhortation and faithfull application and to fasten them so in mens hearts that they may never be plucked out again and who are therefore called the Masters of Assemblies because God hath authorized them to call the holy Assemblyes Act. 6.2 and to be spirituall Rulers in his Church Heb. 13.17 Which are given from one Shepheard to wit God in Christ the chiefe and supream Shepheard of our souls Joh 10.11 1 Pet. 2.25 5.4 so called here in pursuance of the former metaphor of goads and nailes whereby heardsmen doe prick forward their oxen and shepheards doe fasten their sheep-pens who hath been in all ages the only teacher of his Church in regard that it was he that by his Spirit did infallibly guide the Prophets and Apostles and other holy men of God in writing the Scriptures 2 Pet. 1.25 1 Pet. 1.11 and he it is that hath in all ages given the Church Pastors and Teachers to shew them the way of life Jer. 3.15 Eph. 4.11 furnishing them with gifts and assisting them by his Spirit in the faithfull discharge of their calling and work Vers 12. And further by these my Son be admonished c. That is By these holy instructions contained in this book wherein the whole duty of man is briefely delivered in a few words or by these and other the writings of the wise Penmen of the Scriptures be informed and warned wherein to seek for true blisse and happinesse not by seeking after and setting thy heart upon the vaine perishing things of this world but by a quiet dependance upon Gods providence here in a comfortable enjoyment of the portion that God hath here allotted us and serious seeking of those things that are eternall Of making many bookes there is no end and much study or reading is a weariness to the flesh That is It wasteth and weareth away mens strength heating the brain consuming the spirits and drying up the moysture of the body and so makes their reading and study irksome and tedious to them The scope therefore of Solomon in this whole verse seems to be either 1. To shew that he could have expressed that which he hath written in this booke far more largely many bookes might have been written of this subject but that he considered that much reading is wearisome and that this which he had delivered briefely would be sufficient to inform men of the truth herein contained or 2. to perswade men to content themselves with the directions given here and in other bookes of the holy Scripture without seeking any further and that because if men should look into other humane writings to learn how true happinesse is to be attained they might weary themselves with endlesse toil and labour the books being so infinite and the opinions of men therein so different but never reap any profit or satisfaction hereby as to this enquiry and that because these are the perfect rule of faith and manners so that only in these and such other bookes as are agreeable to these and grounded on these the way to the attainment of true happinesse is to be found Or 3. to invite men to the reading of this and other parts of the Scripture which teach
perhaps this word paved is used figuratively to shew that the very flour of the coach whereon they set their feet was overlaid with such rich clothes of tapestry and as in allusion to that variety of artificial works that used to be in their pavements in those daies And now according to the several Expositions given of Solomons Charet in the foregoing verse we may also spiritually apply the several parts of it as they are here particularly described the more to set forth the glory of Solomon and under that the glory of Christ of whom Solomon was a type First Understanding by the Charet the humane nature of Christ by these pillars of silver may be meant the precious gifts wherewith his humane nature was adorned and 2. By the bottom thereof of gold the singular and transcendent purity of his nature free from the least stain of sinne which made it fit for the habitation of the only begotten Son of God And 3. by the covering of it of purple the form of a servant under which the glory of his Godhead was covered or hidden from the eyes of men especially with respect to his bloody passion for which it is said to be of purple and 4. by the midst thereof being paved with love for the daughters of Jerusalem the heart of Christ fully fraught with love which made him undertake the work of the redemption of Gods chosen ones or the amiablenesse of his doctrine and conversation which drew the people to love and admire him But secondly understanding thereby the word of the Gospel whereby Christ is carried forth into all nations then by these pillars of silver may be meant the firme and certain truths therein contained pure as silver Psal 12.6 or the severall Articles of the Christian faith and by the bottome of gold the Covenant of grace contained therein more precious then gold which is the ground-work of Christs love to the Saints and that whereon the Saints rest for life and salvation as on a sure foundation and by the purple covering the rich and pleasant promises of the people which are comfortable coverings to them to shelter them from all evil and by the midst paved with love those many Scripture-Stories the whole scope whereof is to set forth the love of Christ to his Saints and the love which they likewise have showne to their Lord Christ And thirdly Understanding thereby the Church then by the pillars of silver may be meant the stability of the Church and the perseverance of the Saints or the goodly graces wherewith the Church is adorned or rather the Prophets and Apostles Eph. 2.20 and so also other the faithfull Ministers of Christ wisdomes seven pillars see the Note Pro. 9.1 who by the doctrine of the Gospel are to beare up the Church and by the purity of their lives to be an ornament to her according to that of the Prophet Mal. 3.3 He shall sit as a refiner and purifier of silver and he shall purifie the sonnes of Levi and purge them as gold and silver c. And by the bottome thereof of gold the faith of Believers much more precious then gold 1 Pet. 1.7 or the purity of their hearts or the peace and quiet of their consciences by meanes of their reconciliation with God thorough Christ and by the purple covering the heavenly power wherewith the Church is protected or their hope of heavenly glory or rather their outward conversation which is Prince-like holy and heavenly those robes of righteousnesse which are also washed in the blood of the Lamb Revel 7.14 and many times made the more glorious thorough their sufferings for Christ and by the midst thereof being paved with love for the daughters of Jerusalem the shedding abroad of the love of Christ in the hearts of the faithfull and the ardent love which this fetches back from them both towards God and Christ and their brethren yea indeed toward all men whatsoever all tending to the glory and delight of the elect of God the daughters of Jerusalem Some referre these last words to all that is said before concerning this charet to wit that it was wholly made for the use of the daughters of Jerusalem or that they might be pleased with the sight of it or that they might be wonne highly to love and esteeme Solomon But most Expositors apply it to the last branch only Vers 11. Goe forth O ye daughters of Zion c. This may be taken as spoken together with that in the foregoing verses by the Bride-groomes friends or rather by the Bride her selfe who upon occasion of that which was said in the foregoing verses concerning the magnificence of her Beloveds charet the true Solomon doth call upon others to goe forth and behold that goodly sight yet not to gaze so much upon the richnesse of the charet as to behold the magnificence of him that sat in it And behold king Solomon with the Crowne wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of his heart which may be meant of the Royal Crowne and his mother Bathsheba may be said to have crowned him herewith because it was by her meanes that he rather then any other of Davids sonnes was crowned King 1 King 1.16 or rather it may be meant of some garland or crowne which his mother provided for him against his nuptials for though no such thing be expressed in the Scripture yet it may well be that there was a custome in those times that mothers at the marriage of their sonnes amongst other ornaments provided garlands wherewith they crowned their heads and so the mothers of Princes provided crownes of gold for them In allusion whereto this may be spoken Behold king Solomon with the crowne wherewith his mother crowned him in the day of his espousals c. As if the Bridegroomes friends or the Bride her selfe had said Consider of Solomons state in this his charet and compare it with that of our Bridegroome and you will find that his was as nothing in comparison Or thus You that never saw Solomon with the crowne on his head in the day of his espousals come forth and behold his expresse image in this our Solomon and you will find the glory of our Solomon doth farre surmount his As for the spirituall sense of these words we must consider 1. that Zion being the most eminent part of Jerusalem and so a type of the Church as Jerusalem was see the Note Psal 2.6 the daughters of Zion are the same that were before tearmed the daughters of Jerusalem chap. 1.5 for which see the Note there 2. That by the going forth of these daughters to behold king Solomon is meant that Christians should goe out of themselves out of all their sinnes their worldly intanglements and carnall confidences and out of the false Church Zion transformed into Babylon and should by the eye of faith behold Christ the true Solomon the King of heaven and earth
numberlesse as the haires upon a mans head are who when they meet together in full assemblies to waite upon God in his ordinances are as goodly a sight as a flock of goates upon mount Gilead Vers 2. Thy teeth are like a flock of sheep that are even shorn which came up from the washing c. Because the teeth are many and their comelinesse consists much in the whiteness cleanness brightness and evenness of them therefore it is that the teeth of the Spouse are here compared to a flock of sheep that are even shorn which came up from the washing yea and there may be an allusion in this expression to the usuall meanes of keeping the teeth white and sweet which is often washing And then for the following words whereof every one beare twins and none is barren amongst them I conceive the maine thing intended thereby is that a flock of sheep doe never make a more goodly shew then when each ewe hath her lamb especially when they have each of them two twin-lambs going along with them and so that this is added to set forth in generall the handsome comelinesse of her teeth yet if there be any thing farther intended by this branch of the comparison in reference to the teeth I should think it is 1. the correspondence of the upper and lower teeth one to another one answering the other and being as like as twins one to another And 2. the fulnesse of their number and their orderly standing close and even together when there is not a tooth wanting and so no gap to be seen amongst them which is meant in that last clause and none is barren among them And now for the spirituall application of this Some by these teeth understand the Ministers of the Gospel who are 1. many in number 2. doe receive their strength from Christ as teeth doe receive their strength from the head 3. are by their place to prepare and chew the strong meate of the word the deep and harder truths of religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly dividing the word of truth 2 Tim. 2.15 that it may be the better understood received and digested for the nourishment of the whole body so that as before Ministers were mentioned as the eyes of the Church in relation to their watching over the people so here as the Churches teeth in regard of their feeding the soules of Gods people by their preaching and teaching a work so needfull that a people without Pastors and Teachers are like a mouth without teeth uncomely to behold and which may well indanger the pining and consuming away of the whole body for where there is no vision the people perish Pro. 29.18 4ly of equall authority power and jurisdiction Matth. 20.25 26 27. like teeth of equall size and none of them exalting themselves above their fellowes and of sweet accordance amongst themselves united in love together as twin-brethren and of one tongue and one heart 5. Men of singular purity and holiness not only washed white by the blood of Christ from the guilt of all their sinnes which was signified by their washing in Baptisme but also exemplary for the innocency and purity of their lives and conversations and 6. fruitfull in their ministry like sheep that beare twins as being instrumental for the conversion of many And some adde too that they are compared to shorn sheep to imply that they above others must be willing to be stripped of all or at least that they must put off all love of the world and respect to earthly things that they may be the freer to follow Christ and to serve him Againe others by the Churches teeth understand her studying meditating and ruminating on the word of God the bread of life and therewith also her judging discerning and applying by faith both the word and seales of the Covenant which is the meanes whereby the faithfull doe feed on Christ and the promises to the spirituall nourishing of their soules see the Note Psal 22.26 all which holy actings of the soule are for their purity cleannesse order and comeliness compared to a flock of sheep that are even shorn which came up from the washing and to sheep bearing twins with respect to the manifold good which they produce in the faithfull as namely knowledge in the mind and holy resolutions in the will love to God and love to man c. And indeed both these applications of the Metaphor in the Text are justly approved by the best Expositors Vers 3. Thy lips are like a threed of scarlet c. That is fine soft round and small and for colour cherry-red And first hereby may be meant the Pastors and Teachers of the Church by whom God speakes to his Church and the Church makes knowne her desires to God As before they were tearmed the Churches eyes with respect to their watching over the body of the people and her teeth because they prepare the food of life for the nourishment of their soules so here againe they are called the Churches lips in regard that they declare to the people the sweet Oracles of God and likewise doe mightily prevaile with God by prayer on their behalfe in which holy imployments they may well be compared to a threed of scarlet 1. Because they expresse not themselves with big swelling words of vanity and humane eloquence though withall their speech must not be loose and negligent but prepared with skill care and diligence according to that of the Apostle 1 Cor. 2.4 My speech and my preaching was not with enticing mords of mans wisdome but in demonstration of the spirit and power see also ver 13. 2ly Because their words are yet withall as it were dyed in graine with the royal Majesty power and authority of Christ by whom they are commissioned to preach in his name 3. Because in their teaching they are in a manner continually sounding forth the doctrine of Christ crucified And 4. Because they discharge their work in these holy services with much ardency of zeale for the glory of God and of love and charity to the soules of Gods people Or secondly By these lips of the Church may be meant the speech and communication of Christians in generall their prayers and praises their confessions and professions of their faith c. which should not be lofty and full of vaine ostentation but holy pure and gracious breathing forth continually their fervent love to God and to their brethren according to that of the Apostle Let your speech be with grace Col. 4.6 and being made acceptable unto God through the scarlet tincture of Christs precious blood may well upon that account also be compared to a threed of scarlet And so the following words may seeme to be added by way of explaining these and thy speech is comely that is elegant sweet and amiable for because though a woman be never so beautifull yet if her voice and speech be rude and harsh and any way unpleasant that disgraceth all
that cometh up from the Wildernesse c For these first words see the Note Chap. 3.6 But for the following words leaning on her beloved they are added here with respect to the Spouses supposed loving and familiar carriage of her selfe to her beloved in her leaning upon him as she went along with him for that this was an expression of familiarity and love is evident by the mention that is made of the custome of Kings leaning on the hands of their great favourites 2 Kings 5.18 7.2 Very many Expositors take these to be the words of the Bridegroom and accordingly conceive that Christ doth herein admire and extoll the faith and love of his Spouse the Church and rejoyceth and glorieth in her happy coming up out of her wildernesse-estate that she might thus associate her selfe with him her Lord and Redeemer Againe others think that it is the Bride the Church that speakes this of her selfe in a third person Who is this that cometh up from the wildernesse leaning on her beloved and that too as admiring at and rejoycing in her exceeding great happinesse in that she enjoyed so neare and sweet communion with Christ her beloved and propounding it to be considered as a matter of wonder by others But I rather think that as before Chap. 3.6 so here likewise they are the words of the friends of the Bridegroom or Bride or some others that must be supposed to have met them by the way and that therefore in our Bibles they are included in a parenthesis by themselves And accordingly they must be taken as a joyfull acclamation of the holy Angels or other the faithfull servants of Christ wondering either 1. at the neare conjunction and deare love that was betwixt Christ and his Church or 2ly at the springing up of some new Church in some place where there had been no Congregation of believers before and their being conducted by Christ thorough the wildernesse of the world or 3. at the former Churches growth and encrease her strength and zeale for Christ and her stedfast and unmoveable faith and patience by reason of her neare union with and constant dependance upon her beloved Saviour But yet considering that the foregoing words and those which follow after are most probably thought to be the word of the Spouse methinks it is the clearest way to take this also which some Expositors doe as spoken by her only in the name of others Who is this that cometh up from the wildernesse leaning on her beloved As if she had said Thus will people now again extoll my happinesse Every one that beholds me will admire my blisse in that familiarity and love that is betwixt me and my beloved However by this phrase of the Churches leaning upon her beloved the Holy Ghost doth imply not only her entire love to Christ but also her dependance upon him by faith that the Church is weak in her selfe as the Vine that would sink and fall down to the earth were it not that she clings fast to her wall or pole only by casting her selfe upon his merits and resting in all things upon him for help and assistance he is a sure support to her and doth strongly beare her up see Joh. 15.5 2 Cor. 3.5 Jer. 10.23 I raised thee up under the apple-tree there thy mother brought thee forth there she brought thee forth that bare thee Very many learned Expositors doe take these also to be the words of the Bridegroom to the Bride And accordingly they make the spiritual sense of the words to be either 1. that when the Church lay in a sad and deplorable estate that naturall estate wherein she was conceived and brought forth by her mother like a child cast out in the fields under a tree unpittied and ready to perish and indeed the Prophet compares man in his naturall estate to such a child cast out in the open field and so left in a sad and desperate condition Ezek. 16.4 5. then Christ did by his free grace raise her up and bring her to that glorious condition which at present she enjoyed or 2ly that when the Church lay under the tree of the forbidden fruit that is under the guilt of that first sinne whereby all mans posterity were destroyed then Christ did love her and raise her out of that misery and by the Ministry of the Gospel in the Primitive Church she was born againe But because in the Hebrew pricked Bibles the words are in the masculine gender as spoken to a man therefore the most of our Protestant Expositors do take them to be the words of the Spouse to her beloved And so according to the letter of the Parable the Spouse may be supposed to speak this by way of putting him in mind of the place in his mothers house where they began first to set their affections one upon another to wit that finding him asleep under an apple-tree there she awakened him and so upon that occasion their hearts from thence-forth were mutually knit together whereupon it is that as rejoycing in the very place where he was borne she addes those words in a kind of rapture of joy There thy mother brought thee forth there she brought thee forth that bare thee But now for the spirituall sense intended by the Holy Ghost with reference to Christ and his Church 1. Some conceive that by the apple-tree here is meant the Paradice of God in heaven the place of Christs repose in glory and that it is said that the Church did there raise up her beloved because by the prayers and zeale of the faithfull in those times Christ was moved to visit her from heaven and so there that is where the people of God did waken him by their prayer according to that expression used concerning prayer Psal 44.23 Awake why sleepest thou O Lord the Sonne of God was incarnate and brought forth by his mother the Virgin Mary Again 2ly Some understand by the apple-tree that tree of grace and life to wit the Gospel of Christ The Spouse had before compared her beloved to an apple-tree Chap. 2.3 for which see the Note there Now it seemeâ— in allusion hereto because in the Gospel the wonderfull love of Christ and the hope of life and salvation is made known to poore sinners the Church here tells Christ that finding him there she raised him up to come in to her help and comfort in her misery and sorrow and then she addes there that is under this discovery of Christ and the way of salvation by the Ministry of the Gospel thy mother brought thee forth that is the Primitive Church did conceive thee and by preaching professing and practising of the word and by suffering for the truth did bring thee forth as it were into the world and that not without many bitter throes and hard labour as the word in the Original signifieth which may be referred both to the anguish of true penitents that are brought in to Christ and to the
in this my poem concerning the king to wit Solomon but chiefly the King of kings the promised Messiah As for those last words my tongue is the pen of a ready writer that is a quick writer or a short-hand writer or a ready expounder of the law see Ezra 7.6 they seem to imply 1. that he should write and speak nothing but what came from his heart 2. that his pen and tongue were guided by the Holy Ghost as the pen is by the hand of the writer 3. that he did with much alacrity and readinesse of mind write and utter what the spirit did dictate to him and 4. that he did it not after much study and meditation but by the present and speedy prompting of Gods spirit Yea some would have it also imply the elegancy of his speech because those that write most neatly do not stay long upon the drawing of their letters but write with a ready and a nimble stroke Vers 2. Thou art fairer then the children of men c. Here the Bridegroom is extolled 1. for his beauty this being one thing which makes a man amiable in the eyes of his spouse and which usually procures a prince favour amongst his people If we refer it to Solomon it must be taken as a poeticall expression of his surpassing comelinesse namely that he was fairer then any other person But understanding it of Christ whom doubtlesse the Psalmist did chiefly intend it must be referred to that spirituall beauty whereof the prophet speaks Isa 33.17 Thine eyes shall see the king in his beauty for herein Christ though true and very man which is here implyed did surpasse all the children of men 1st in that he was also true and very God 2ly in that he was free from the least stain blemish of sin holy harmlesse undefiled separated from sinners Heb. 7.26 3ly in that he was adorned with the gifts and graces of Gods spirit in all excellency and perfection far above all other men whatsoever for in him were hid all the treasures of wisedome and knowledge Col. 2.3 he was full of grace and truth Joh. 1.14 neither did God give the spirit by measure unto him Joh. 4.34 and 4ly in that his life was so transcendently just and holy And therefore though in other respects namely in regard of his humbled and low estate and passion that was true which the prophet spake Isa 53.2 he hath no form nor comelinesse and when we shall see him there is no beauty that we should desire him yet in regard of this spirituall beauty he excelled all the children of men And 2. for his eloquence grace is powred into thy lips For by grace in the lips is meant speech or power of speaking so as may procure grace and favour amongst men which we call speaking with a grace according to that Eccles 10.12 The words of a wise mans mouth are gracious that is procure great favour and acceptance or that may work grace in others that may minister grace unto the hearers as the Apostle speaks Eph. 4.29 and then this phrase of powring forth this grace into his lips doth imply both that it was plentifully powred forth upon him that it did abundantly flow forth from him Now though this was indeed eminent in Solomon insomuch that all the earth sought to Solomon to hear his wisedome 1 Kings 10.14 yet was it far more clearly accomplished in Christ both in regard of the matter of his teaching the glad tidings of salvation in the sweet and precious promises of the Gospel and also in regard of its mighty efficacy in working upon the consciences of men especially in his own personall teaching whence it is said that all bare him witnesse and wonder'd at the gracious words that proceeded out of his mouth Luk. 4.22 that he taught them as one having authority and not as the Scribes Mat. 7.29 and that never man spake like him Joh. 7.46 As for the last clause therefore God hath blessed thee for ever some conceive that it holds forth the effect of those glorious endowments he had before spoken of namely that upon those two grounds because of his beauty and the grace of his lips therefore God had blessed him for ever by conferring upon him an everlasting kingdome according to that Joh. 10.17 Therefore doth my Father love me because I lay down my life c. and that Phil. 2.8 9. He humbled himself c. wherefore God also hath highly exalted him c. But others and I think better take this to be added as the cause of those endowments formerly mentioned therefore that is in conferring these excellent gifts upon thee God hath blessed thee for ever Gods blessing being the cause of conferring them upon thee for the perpetuall good of thy people or therefore that thou mightest excell all others in thy beauty and the grace of thy lips and mightest work these things in others God hath blessed thee for ever Vers 3. Gird thy sword upon thy thigh O most mighty c. Here the Bridegroom is extolled for his regall dignity or for his prowesse and power in military affairs which is a great ornament to kings that are exalted of God for the preservation of their kingdomes Only it is expressed in a poeticall manner as by way of encouraging him to make use of and to shew forth his power Gird thy sword upon thy thigh that is Take unto thee thy royall authority or shew forth thy prowess and royall power and arm thy self for the subduing of the elect the defence of thy people and the vanquishing of thine and their enemies For the sword is here mentioned as the ensign of regall power as it is Rom. 13.4 or as the arms whereby he should vanquish his enemies and hereby as we refer it to Christ is meant the word of God that sharp two-edged sword which comes out of the mouth of Christ Rev. 1.16 As for the last words with thy glory and thy majesty they import as much as if it had been said as becomes thy glorious estate and majesty or whereby as the ensigns of thy prowesse and regall power thou maiest appear glorious and full of majesty and so become renowned and famous not only amongst thine own subjects but even amongst thine enemies also and maiest defend thy majesty and dignity against all principalities and powers whatsoever Vers 4. And in thy majesty ride prosperously c. That is Go on successefully in the exercise of thy regall power and in conquering and subduing all thine enemies And indeed because Solomon lived in so great peace it is evident that this was principally meant of one greater then Solomon even of Christ and so implyed a prophesie that he should proceed on with wonderfull speed and successe and that for a long time together for so much that word ride prosperously doth import in vanquishing Satan and in conquering and subduing the world by the ministry of the Gospel As for the following words because
indignation hideth himself to wit by abandoning such wicked waies and company by putting himself through faith prayer under the shelter of Gods protection by using all lawfull means to avoid the evil feared but the simple pass on are punished to wit as not foreseeing or not regarding the evil they are in danger of see the Note chap. 14.16 But to all this some adde that Solomon speaks of a prudent man foreseeing danger in the singular number but of simple ones that only mind present things in the plurall to imply that there are multitudes of these but few of those that foresee dangers and hide themselves Vers 5. Thorns snares c. In the foregoing verse it is said that By humility and the fear of the Lord are riches honour life now in opposition thereto this is added Thorns snares are in the way of the froward that is wicked men do usually meet with many inextricable plagues miseries in their waies see the Notes upon Job 18.8 9 10. Or by the thorns in the way of the wicked may be particularly meant the stinging terrours of conscience they many times undergoe and by the snares in their way may be meant that they are continually intangled in the snares temptations of the devil the wicked world yea that all things good as well as bad prosperity as well as adversity are as snares and stumbling-blocks unto them or that they are so entangled in their wickednesse that they cannot leave it being herein as the Apostle speaks as naturall brute beasts made to be taken and destroyed 2 Pet. 2.12 He that doth keep his soul that is he that doth carefully watch over the safety of his soul shall be farre from them that is will avoid their wicked waies not so much as coming near the occasions thereof Or He that doth keep his soul to wit from their wicked waies shall be farre from them that is from the fore-mentioned thorns and snares Yet the words of Solomon here are capable of another exposition as that thorns and snares are in the way of the froward because wicked men are prone both to injure and hurt others and likewise to lay snares for them to cheat and deceive them and to seduce them into erroneous and sinfull waies which is the same in effect with that Rom. 3.16 17. Destruction and misery are in their waies and the way of peace have they not known and that therefore he that doth keep his soul shall be farre from them that is he that is wary for his own safety will keep out of the reach of such mischievous persons and will carefully avoid their plots flatteries and seducements And see also the Note chap. 15.19 Vers 6. Train up a child in the way he should goe c. In the Hebrew it is in his way whereby may be meant also that he must be instructed in such a manner as is suitable to his years and according to his capacity as by giving him the shortest and the easiest instructions and seeking to instill knowledge into him by little and little Vers 7. The rich ruleth over the poor and the borrower is servant to the lender Though it be true that the rich are commonly chosen into places of office and magistracy and that amongst the Jews those that were in debt were wont to be fold for servants to their Creditors see the Note Exod. 21.2 yet here Solomon speaks of rich mens insulting and domineering over the poor and the bondage they are kept in that are forced to borrow of them And the drift of this Proverb is to warn men to be so wise as by honest diligence in their callings to endeavour to be able to live of themselves that they may never come to live in such slavery Vers 8. He that soweth iniquity shall reap vanity c. That is though he may propose divers ends of advantage to himself by his insolent tyrannizing over the poor his expectation therein shall be vain and fruitlesse he shall reap nothing by it but affliction and misery see the Note Job 4.8 and the rod of his anger shall fail that is though he may chafe and rage when he sees that his iniquity hath no successe yet he shall not be able to help himself the wasting of his power in vain shall be all his harvest or his persecution and oppression shall cease or his authority and power which in his wrath he used for the scourging and oppression of others shall be broken even as a rod when one strikes hard with it doth break and snap asunder see the Note Psal 125.3 But now if we read this last clause as it is in the margin of our Bibles and with the rod of his anger he shall be consumed then the meaning must be either 1. that the tyrannicall abuse of his power should prove his own ruine or 2. that he should undergoe the same fury violence and oppression from others which he had shewâ— to others as if he had said that others should take the rod out of his hand and beat him with it or that he should be threshed with the same rod wherewith he had thresâ—ed others For there may be an allusion in this expression to the rod wherewith they were wont to thresh out their grain Isa 28.27 the fitches are beaten out with a staffe and the cummin with a rod and that with respect to the similitude used in the foregoing clause He that soweth iniquity shall reap vanity Vers 9. He that hath a bountifull eye shall be blessed for he giveth of his bread to the poor That is he will give of that which is justly his own for the relief of the poor yea if need be he will spare the very meat out of his own belly to feed them Vers 10. Cast out the scorner c. That is let him be cast out of mens company families out of the Churches common-wealths and places where he lives and contention shall goe out as if he should have said this this only will put an end to contention amongst men because one scorner will set all on a light flame besides the danger of his infecting others Yea strife and reproach shall cease where by reproach may be meant all railing reviling and reproachfull language which usually follows strife contention wherewith the scorner is wont to requite those that reprove admonish him or else the infamy and shame which quarrelling strife brings upon those that are given to it yea and upon those amongst whom they live Vers 11. He that loveth purenesse of heart for the grace of his lips the king shall be his friend This may be read as in the margin He that loveth purenesse of heart and hath grace in his lips c. then accordingly the meaning must be either first as taking the words in the most generall sense that he that loveth purenesse of heart that is he that is of