all mankind every mothers child none excepted according to that Matth. 11.11 Among them that are born of women there hath not risen a greater then Iohn the Baptist and 2. To note what the cause is why man is of such a fading weak and miserable condition to wit because he hath his originall from such a poor weak frail creature as woman is Though man was weakned by sin as well as woman yet because a greater degree of weaknesse was inflicted upon woman as a punishment of sin in regard whereof the Apostle Peter calls the woman the weaker vessel 1 Pet. 3.7 therefore mans being born of a woman is made the chief ground of mans frailty having his descent from one who being defiled with sin lyeth under the curse of bearing so many weaknesses and sorrows no marvell though he be born a poor weak helplesse creature few of daies and full of trouble Now this which Iob here saith of the frailty and misery of man he speaks it as in reference to himself thereby still to imply that he was fitter to be an object of pity and compassion then of such fury and indignation as God had shown against him Vers 3. And doest thou open thine eyes upon such an one c. Though these words may be taken in a generall sense to wit that it was much that God should vouchsafe to look towards such a poor base wretch as man is either by way of favour to watch over him for his preservation and to provide for him or in any other respect and therefore some understand it thus that he acknowledged it a singular favour that so miserable a wretch as he was should be admitted to stand and plead his cause before him to which also they apply the following clause and bringest me into judgement with thee yet considering both what went before and what follows after it is more likely that Iob speaks here of Gods opening his eyes upon him to search into his sins and to see how he might punish him for his transgressions for as men are said to wink at a man when they will not take notice of what he hath done amisse that they might punish him for it so they may be said to open their eyes upon a man when they set themselves strictly to enquire into their offences and to bring them into judgement and accordingly the meaning of these words seems to be this that it was strange that God should think such a poor despicable creature as man is worthy his anger or that he should so farre mind him as to take vengeance on him for his sins Vers 4. Who can bring a clean thing out of an unclean not one That is there is not one born of sinfull parents after the manner of men but he must needs be sinfull as they are or not one who can any way procure that he that is born of parents polluted with originall sin should not himself be polluted and unclean yea and it may referre to mens actions too that a man unclean by nature cannot bring forth any clean thing that is any clean action what sinfull man doth must needs be sinfull Now this Iob adds 1. To abase himself and to make his heart stoop under the severity of Gods proceedings with him since being so unclean it was no wonder though the most holy God should lay his hand so heavy upon him and 2. To intimate that though God might most justly condemne such a filthy wretch as he was if he should examine him according to the rigour of his righteous judgement and by this implyed confession of his spirituall uncleannesse he did covertly condemne his friends who charged him with saying that he was perfectly righteous and pure from sin yet considering this was the inevitable condition of all men who must needs be sinfull because they came out of the loins of sinfull parents therefore he hoped and desired that God would take compassion of him and not deal in such extremity with him Vers 5. Seeing his daies are determined c. This plea of Iobs is much like that of the Psalmist Psal 89.46 47. Shall thy wrath burn like fire Remember how short my time is c. to wit that since God had appointed that man should die as the just reward of his sins and had determined the set time of his death which could not be farre off he would therefore let that suffice and not make that little time he had to live so extremely irksome with insupportable miseries which is that he desires in the following verse Vers 6. Turn from him that he may rest c. An expression much like that chap. 7.19 How long wilt thou not depart from him as if he had said Mark not so strictly what he is or what he hath done meddle not with him but let him be quiet take off thine heavy hand and let him spend his daies peaceably without molestation till he shall accomplish as an hireling his daies that is till he hath finished the time appointed him for his living here to serve thee in his generation which being as the daies of an hireling full of hard travell and sorrow his coming to the period thereof must needs be welcome and acceptable to him See the Note chap. 7.2 Vers 7. For there is hope of a tree if it be cut down c. The plea he useth here is this If it were possible for a man after death to live again here in this world as a tree cut down will sprout up again the hope that his life then might be more comfortable would enable him the more patiently to bear his present sufferings But alas there is no hope of this A tree indeed though it be felled down to the ground yet may sprout out with fresh tender branches again Vers 8. Though the root thereof wax old in the earth and the stock thereof die in the ground That is though the root through age be in a manner withered and shrunk and no sign of life appear in the stock Vers 9. Yet through the sent of water it will bud and spring forth boughs like a plant That is like a young tree newly planted As for that expression through the sent of water it will bud either thereby he intended to shew by what means the roots of such a tree may be as it were revived again to wit that if it be watered it will bud forth a-fresh or else it is used to shew how little a thing will cause it to sprout out again to wit that if any moisture comes but near it if it doe as it were but smell the waters it will suck in moisture and sap and grow up with new tender branches Vers 10. But man dieth and wasteth away yea man giveth up the ghost and where is he As if he should have said there 's no hope of his living again here in this world concerning which see the Note chap. 7.9 Indeed in the severall tearms that are here
himselfe that he was carnall and sold under sin Rom. 7.14 And 2. in regard the Church is frequently in such a poore afflicted and mournfull estate as being despised and scorned persecuted and reproached by the men of the world and this last I conceive is chiefely intended both because the sad and afflicted condition of Gods people is elswhere set forth by this expression as Jer. 8.21 For the hurt of the daughter of my people am I hurt I am black c. â— Lam. 4.8 Their visage saith the Prophet of the Nazarites is blacker then a coal as likewise because in the following verse she doth plainly ascribe her blacknesse to her being Sun-burnt And then she is said to be comely because of the imputed righteousnesse of Christ and the saving graces wherewith she is inwardly adorned see the Note Psal 45.13 as likewise because of the beauty of Gospel administrations and Ordinances continued in the Church even in her greatest persecutions So that though she was black and despicable in the eyes of men being in her outward appearance as the off-scowring of all things yet she was lovely in the eyes of God and of Christ and in a very happy estate and condition yea her very blacknesse that is her suffering for righteousnesse sake did encrease her comelinesse whence is that We glory in tribulations also Rom. 5.3 As for those following similitudes wherewith this is farther set forth As the tents of Kedar as the curtaines of Solomon Some think that both of them are joyntly used to expresse the same thing namely that as the tents of Kedar whereof see the Note Psal 120.5 were outwardly black and indeed the word Kedar signifieth black as being made of black haire-cloath and as being continually dusty parched with the Sun and weather beaten and yet withall were full of great riches to wit because these Arabians that dwelt in tents lived upon robbing and spoyling those that passed by them and so likewise as the curtains of Solomon that is the tents which he used when he travelled far abroad were very meane on the out-side but inwardly adorned with curious hangings and furniture so was the Church outwardly black but inwardly beautifull and comely as is before noted And they that thus expound these words are wont to justifie this exposition by shewing that the covering of tents are often elswhere in Scripture called curtaines as 1 Chron. 17.1 Lo I dwell in an house of Cedars but the Arke of the Covenant of the Lord remaineth under curtains and Isa 54.2 Enlarge the place of thy tent and let them stretch forth the curtains of thine habitations But rather these comparisons are to be applyed to the two foregoing clauses dis-junctively to wit that the Church acknowledgeth her selfe black as the tents of Kedar that is as those Arabians that dwelt in those tents which were a swarthy black people or else as their tents themselves which being the dwelling places of a poore rude people had nothing neat or handsome in them and were base and black on the out-side and yet withall professeth that she the house wherein Christ the true Solomon dwelleth was comely as the curtains of Solomon that is as those noble persons that dwelt in Solomons Court or rather as the hangings of his house which were rich and beautifull made of silks of divers colours and interwoven with gold Vers 6. Look not upon me because I am black because the Sun hath looked upon me As if she should have said Though I am blackish for so the word here properly signifieth yet that is only by accident that is not my native colour it is only because I am Sun-burnt and therefore doe not despise me for this because the Sun hath by looking upon me scorched me and discoloured my face doe not you therefore look upon me as one not worthy of the love of my beloved By this expression Look not upon me c. may be meant that they should not look upon her 1. with astonishment as being amazed at her meane outward condition and so afraid to joyne themselves to her or 2. with gladnesse and rejoycing as triuâ—phing over her because of her afflictions for so the same phrase is used concerning Edoms magnifying himselfe over the Jewes in the day of their distresse Obad 12. Thou shouldest not have looked on the day of thy brother Mic. 4.11 Let her be defiled say the enemies of the Church let our eye look upon Zion or 3. with contempt coyly and scornfully as disdaining her because of her blacknesse as it is said of the Leviathan Job 41.34 He beholdeth all high things to wit with scorne and contempt Because the Sun hath looked upon me That is because the Sun of persecution and affliction hath scorched me according to that Mat 13. where that which said ver 6. When the Sun was up is explained thus ver 21. When persecution and tribulation ariseth Or because God in his displeasure hath exposed me to these tribulations and distresses I know that those who by the Churches blacknesse understand her sinfulnesse or the mixture of wicked ones amongst her true Saints doe accordingly hold that by the Sun here is meant the Devil or the scorching of his temptations which are the maine cause of that blacknesse of the Church But the following verse shews that it is the blacknesse of her outward afflicted condition that is here at least chiefely intended My mothers children were angry with me c. Here the Spouse shews how she came to be Sun-burnt namely because her churlish brethren had turned her out of dores and forced her to be continually abroad in the Sun keeping the vineyards and in expressing this she useth these words my mothers children either to imply one great cause why they had used her so hardly to wit because they were but her halfe-brothers the sons of her mother but not the sons of her father or else by way of aggravating their harsh dealing with her in that they were those that had tumbled in the same belly with her that had used her so discourteously and so we see the same expression used Psal 50.20 Thou sittest and speakest against thy brother thou slanderest thy own mothers son But of whom doth the Church say this My mothers children were angry with me I answer that hereby are meant either 1. all those inordinate lusts which remaine in the faithfull and were conceived in the womb with her Psal 51.5 Of whom the Apostle Peter saith that they warre against the soule 1 Pet. 2.11 Or 2. the men of the world that were of the same humane race with her selfe but alwayes professed enemies to the people of God Or rather 3. false bastard-brothers in the Church ungodly men and hypocrites that are indeed in the Church but yet God is not their father for these doe usually hate and persecute those that are true Christians and cast them out of the Church according to that Isa 66.5 Your brethren that hated you that
which God had brought upon him raising up his own son against him that sought to bereave him both of his life and kingdome they gazed and pointed at him in a way of wonder as some fool or mad-man yea they withdrew themselves and fled away from him as some detestable monster one that was the shame of mankind not worthy to live amongst men and by whom it was pity the earth should be any longer defiled in opposition to which therefore he adds But let them judge as they will of me thou art my strong refuge And indeed we find the like expressions used elsewhere much to the same purpose as Isa 8.18 and Zach. 3.8 and 1 Cor. 4.9 Vers 8. Let my mouth be filled with thy praise That is Let me have cause to praise thee and enable me to praise thee freely abundantly and continually that I may have nothing else in a manner in my mouth but thine honour and praise see the Note Job 8.21 Vers 12. O my God make haste for my help As if he had said And hereby disprove what mine enemies boast of to wit that thou hast forsaken me and his own confidence that they were herein deceived he implyes in those words O my God Vers 14. But I will hope continually c. This hath reference to that foregoing desire vers 12. that God would make hast to help him and is as if he had said that however though God should deferre to help him yet he would still wait in hope upon God Vers 15. My mouth shall shew forth thy righteousnesse and thy salvation all the day c. That is thy faithfulnesse and justice manifested in saving and delivering thy righteous servants see the Note Psal 51.8 for I know not the numbers thereof that is for thy mercies and deliverances are innumerable so that I shall never want matter of praising thee nor can ever sufficiently extoll thy name Others I know give an exposition of these words that is somewhat different from this my mouth shall shew forth thy righteousnesse that is I will the best I can generally declare thy justice in punishing the ungodly and thy salvation to wit in the preservation and deliverances of thy righteous servants for I know not the numbers thereof that is I must needs confesse that both thy judgements on the wicked and thy mercies to the righteous are more then I can reckon But the first exposition is the best Vers 16. I will goe in the strength of the Lord God c. That is I will walk dayly in the confidence of Gods strength and not of mine own whatever I undertake and whereever I goe I shall goe on in assurance of assistance and protection from the almighty God however weak I am in my self and however violent mine enemies be against me and though I meet with never so many and great troubles and hinderances and discouragements in my way yet I shall goe on with chearfulnesse courage and confidence not falling back or turning aside to the right hand or the left for any evils I may meet with in my course I will make mention of thy righteousnesse even of thine only that is I will not mind any other helps or supports but will rely upon thy faithfulnesse solely and wholly I know some do restrain the first clause either to his praising God for having said in the former verse that his mouth should shew forth Gods righteousnesse c. here he addes say they that he would enter upon this work in Gods strength or else to his going out to warre against his enemies or his persevering to withstand them in the maintenance of his just cause in the confidence of Gods aid But I conceive it is best to understand it more generally of his resting upon Gods power and help in all things whatsoever Vers 17. O God thou hast taught me from my youth That is say some by the holy instructions of my parents and teachers and withall by thine own spirit or rather thou hast taught me experimentally even from my youth by many wonderfull deliverances how good and faithfull thou art how tenderly carefull thou art over me and what a strong and sure refuge thou art to all that fly unto thee and thus I have been trained up from my childhood to trust in thee and to fly to thee in all my troubles Vers 18. Forsake me not untill I have shewed thy strength to this generation and thy power to every one that is to come That is to succeeding generations to wit either by recording it in the Psalms see the Note Psal 45.17 or by relating it to them who should report it to those of another generation and so it should be successively made known in all ages Vers 19. Thy righteousnesse also O God is very high See the Notes Psal 36.5 6. Vers 20. Thou which hast shewed me great and sore troubles c. See the Note Psal 4.6 shalt quicken me again and shalt bring me up again from the depths of the earth that is from those desperate dangers wherein I seemed to be as a man that was dead and buried See the Note Psal 42.7 PSALM LXXII The Title A Psalm for Solomon Some read it A Psalm of Solomon and hold that it was composed by Solomon only seeing in cannot be denied that this Psalm was one of Davids prayers because of those words in the close of this Psalm vers 20. The prayers of David the son of Iesse are ended they say withall that the Psalm is no other but the prayer which David made for Solomon a little before his death when by Davids appointment he was anointed king of Israel his father yet living 1 Kings 1.39 and that it was only brought into the form of a Psalm by Solomon But whether it were composed by Solomon or as others rather think by David however it was for Solomon that is concerning Solomon or for Solomons sake as being written by way of 1. congratulating him for the honour which was newly conferred upon him 2. of praying to God for him that his kingdome might be just prosperous and lasting and thereby also teaching the people what they should beg of God on his behalf 3. of propounding to him the pattern of Christs perfect government that imitating him in his government he might draw down the blessings here mentioned upon him and 4. by way of foretelling what his government should be Only we must know that though Solomon alone be expresly named here yet what is desired for him is covertly also desired for all that were to succeed him in that throne even unto Christ in whom the kingdome was to be established for ever and of whom Solomon was a type in regard whereof even he also is called Solomon Cant. 8.12 see the Note 2 Sam. 12.24 And indeed that this Psalm is chiefly meant of Christ is evident because there are many passages hereof that cannot properly be meant of Solomon as those vers 5 7 8 11 and
befell him proceeded from the wrath and displeasure of the Lord against him Vers 6. The Lord preserveth the simple c. That is say some Expositours those that are plain-hearted and do sincerely and simply mean what they professe and this indeed David might well speak with reference to himself who plainly meant what he professed and did not cunningly intend any hurt unto Saul whilst he professed all fidelity to him But rather I conceive that by the simple here are meant those that lye open to injuries and are easily circumvented and that when they are in danger and trouble are not cunning to work out their deliverance as many worldly men are but are wont only with a simple quiet mind to commit their cause to the Lord and to seek and wait for help from him as children that being helplesse in themselves do wholly rest upon their parents for help And this he speaks as from his own experience I was saith he brought low not knowing which way to help my self and be helped me Vers 7. Return unto thy rest O my soul That is Be no longer disquieted but rest thy self quietly as thou hast formerly done upon Gods promises and fatherly providence and that upon the experience thou hast now had of Gods goodnesse to thee for the Lord hath dealt bountifully with thee They that conceive this Psalm to have been composed after David was delivered from the insurrection of his son Absalom do otherwise understand this clause to wit that now he might expect to rest quietly in his throne again and peaceably to enjoy the liberty of Gods Sanctuary as he had formerly done But the first exposition is clearly the best Vers 8. For thou hast delivered my soul from death mine eyes from tears and my feet from falling See the Note Psal 56.13 Vers 9. I will walk before the Lord in the land of the living That is say some Expositours I will daily serve the Lord in his Tabernacle as long as I live here in this world see the Note Psal 27.13 But what is rather meant by walking before the Lord see again in the Note Psal 56.13 Vers 10. I believed c. To wit that God would make good his promise to me or particularly that God would deliver me out of those streights I was in therefore have I spoken to wit that which he had said before vers 4. O Lord I beseech thee deliver my soul or therefore have I spoken that is therefore have I so often spoken of the promises that God had made to me and made open profession of my confidence therein or it may be spoken with reference to that which he had said before in this Psalm concerning Gods goodnesse and faithfulnesse to his poor servants vers 5 6 I believed that is when I saw how miraculously God had delivered me my faith was strengthened thereby and hence hath proceeded this confession which I have here made of my confidence in God And indeed in the 2 Cor. 4.13 where the Apostle cites these words he seems rather to apply them to speaking by way of confession then by way of invocation We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak c. As for the following words I was greatly afflicted they are added to shew that he was in great distresse even at that time when he did thus call upon God or encourage himself in his promises Vers 11. I said in my haste c. See the Note Psal 31.22 All men are liars that is prone to lie and to deceive those that rely upon their words and this it is thought David spake in reference to the prophets Samuel especially who had anointed him and promised him the kingdome and that he doth here acknowledge it purposely to shew how unworthy he was of the mercy which God had afforded him and that by this discovery of his own wickednesse he might the more magnify Gods goodnesse Vers 13. I will take the cup of salvation c. That is I will offer unto the Lord a peace-offering of praise or I will praise the Lord in a solemn and joyfull manner for the ground of this expression I will take the cup of salvation was either because in those peace-offerings they were alwaies wont to pour out a drink-offering unto the Lord or because when the sacrificer came to feast with his family and friends on his peace-offerings the custome was that he took a cup in his hand and having used a certain form of blessing God for that mercy or deliverance which God had afforded him he drank and then caused the cup to passe round to all the rest and upon this ground it seems they called this cup the cup of salvation or the cup of blessing And indeed even to this custome Christ may seem to have had some respect in the institution of his last supper the cup whereof therefore is called by the Apostle the cup of blessing 1 Cor. 10.16 Vers 15. Precious in the sight of the Lord is the death of his Saints This is added as a reason why he would praise the Lord namely because by the experience of the Lords preserving him he had found what precious account God makes of the lives of his faithfull servants Precious in the sight of the Lord is the death of his Saints that is he doth not make light of their deaths but their lives are very precious in his sight even after their death he esteems them as his jewels But see the Note Psal 72.14 Vers 16. I am thy servant and the son of thy handmaid c. See the Note Psal 86.16 thou hast broken my bonds that is thou hast delivered me out of all my streights and dangers or from the thraldome whereinto mine enemies would have brought me PSALM CXVII Vers 1. O Praise the Lord all ye nations c. That the Psalmist speaks this as foreseeing and foretelling that all nations should by Christ be joyned to the Jews and become his people is evident because the Apostle Rom. 15.11 doth expresly alledge this place to prove the calling of the Gentiles PSALM CXVIII Vers 1. O Give thanks unto the Lord c. It is evident by many passages in this Psalm especially by those expressions vers 22 23 and 24. The stone which the builders refused is become the head stone in the corner c. that it was composed to be sung in some solemn and festivall assembly of the people and that when David was newly settled on the throne of Israel And therefore it is by almost all Expositours judged most probable that it was penned when after the death of Ishbosheth all the tribes of Israel had anointed him to be their king he had vanquished the Philistines that at the same time had invaded the land thereupon he gathered the chief of the people together that he might give thanks unto the Lord withall that
with him to wit when at harvest he comes home out of the field with his carts laden with sheaves PSALM CXXVII The Title A Song of degrees c. See the Note on the Title Psal 120. for Solomon or of Solomon as it is in the margin of our Bibles And indeed because this psalm treats concerning the well ordering of private families publick states in the knowledge whereof Solomon through the grace of God did especially excell because that which is here delivered is in effect much the same with that which is declared in the book of Ecclesiastes it may seem very probable that Solomon was the authour of this Psalm see the Title Psal 72. Vers 1. Except the Lord build the house they labour in vain that build it c. For this phrase of building the house see the Notes Exod. 1.21 2 Sam. 7.11 except the Lord keep the city the watchman waketh but in vain The meaning of both clauses is that no care or labour of men can avail to the encrease welfare of private families that no watchfulnesse or endeavours of magistrates and others subordinate to them can be successefull for the preservation prospering of publick states except the Lord give a blessing thereunto And it is not improbable which some conceive namely that this Psalm was composed to be used at the dedication of their new-built houses for which see the Notes Deut. 20.5 on the Title of the 30. Psalm Vers 2. It is vain for you to rise up early to sit up late This may be understood as spoken to them which watch ward for the preservation of a city or to magistrates that use to wake when others sleep in consulting about the welfare of the commonwealth according to what is said in the foregoing verse or rather of those that toil and moil themselves in private families for the advancing of their private estates as appears by the following words to eat the bread of sorrows that is course homely meat as Dan. 10.3 that which we translate there pleasant bread is in the Original bread of desires or rather bread gotten with much labour and sorrow eaten with much grief vexation whilst men out of a covetous humour do even grudge themselves the very bread they put into their mouths As for the following words for so he gives his beloved sleep that hath reference to what he had said concerning the providence of God that without that all endeavours of men were in vain for saith he so he gives his beloved sleep that is through Gods provident care over his beloved their reposing themselves quietly thereon they can seasonably sleep in peace and fare better then those that wear out themselves with carking cares And probable it is that in those words his beloved Solomon might allude to that other name of Iedidiah which God had given him that is beloved of the Lord 2 Sam. 12.25 Vers 3. Loe children are an heritage of the Lord c. This is added because by children a mans house is built according to the phrase of the Scripture so to make good what was said before vers 1. Except the Lord build the house they labour in vain that build it see the Note there Vers 4. As arrows are in the hand of a mighty man so are children of the youth That is children in their youth or children begotten in the youth of their parents as Joseph because he was begotten by his father when he was old is called the son of his old age Gen. 37.3 and a husband married to a maid in her youth is called Joel 1.8 the husband of her youth Now these are said to be to wit when they are blessed of God as arrows are in the hand of a mighty man to imply 1. that they are alwaies ready at hand to goe whethersoever their father will send them to doe whatsoever he will enjoyn them 2. that they are healthfull strong of generous dispositions vertuous active fit for any service he shall imploy them in and able to effect the greatest exploits and 3. especially that they are a defence to their father against all wrongs whatsoever and a terrour to his enemies And this is said here of children of the youth that is according to the most received of the Expositions before mentioned children begotten by the father in his youth either because such are usually most strong and vigorous and are also often best qualified in other regards by means that their father lives to see that they be well educated or else because parents seldome live to have any comfort or service from children that are born to them in their old age Vers 5. Happy is the man that hath his quiver full of them c. That is his house or that hath many such children they shall not be ashamed that is all that are parents of such children shall not need to be ashamed as those parents must needs be that are usually reproached with the wickednesse of their children or they that is such children shall not be ashamed to wit because being vertuous good they shall be able therefore to give an account of their lives to stop the mouths of false accusers or joyning both together such a father his children shall not be ashamed why the reason is implyed in the following words but they shall speak with the enemies in the gate that is they shall plead their fathers cause before the tribunal of the magistrate defend him from the wrongs oppressions of his enemies or they shall be able to oppose any enemies that shall assault the city indeed some read this last clause thus they shall subdue or destroy the enemies in the gate See the Note Gen. 22.17 PSALM CXXVIII Vers 1. BLessed is every one that feareth the Lord c. This Psalm some conceive to have been composed for the use of the Jews at their marriages Vers 2. For thou shalt eat the labour of thine hands c. Many blessings are implyed in this as 1. that God should prosper the labours of such a man that he should reap the fruit of his labours 2. that what he gets should be preserved to him for his use 3. that by this means he should be able to live of his own and neither depend upon the bounty of others nor be chargeable to others 4. that this estate of his own whereon he lived should not be gotten by any unjust means but by his honest labours which is of all the most comfortable 5. that he should live contentedly though he had no more then what he earned with his daily labours 6. that God should give him a heart to enjoy with comfort what he hath gotten Vers 3. Thy wife shall be as a fruitfull vine by the sides of thine house c. That is she shall bear thee many children shall be an ornament to thy family and the continuall delight of thine