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
many Nobles Princes to be her agents Vers 15. To call passengers who goe right on their way That is if we understand it of the harlot those that are following their businesses not having any thought of her till she allured them or if we understand it as in the verses before of sinfull folly to seduce the truly godly from the right way of truth and holinesse according to that 2 Pet. 2.18 they allure through the lusts of the flesh through much wantonnesse those that were clean escaped from them who live in errour for wickednesse cannot endure to see others vertuous and Satan is alwaies most eager to foil the righteous Vers 16. Whoso is simple let him turn in hither c. If this be referred to the harlot it cannot be thought that she would with such language call in men to her only hereby is implyed that none but simple foolish men will be inveigled by her see the Note upon a like expression chap. 1.11 But if we take it as before is noted as the invitation of sinfull folly it is as if she had said You that are such fools as to deprive your selves of the profits honours and pleasures of this life chusing to toil your selves in wisdoms waies wherein you macerate your bodies and expose your selves to the hatred of the world and to manifold afflictions and crosses be wise at length and embrace the delights that are in my waies And indeed wicked men count piety folly madnesse Vers 17. Stolen waters are sweet c. That is Sinfull delights taken by stealth are the more pleasant This is follies or the harlots banquet opposed to that of wisdome mentioned above vers 2. And in the words there may be an allusion to those feasts in harlots houses where the provision is made up of such things as are stolen by filching servants and other lewd companions Vers 18. But he knoweth not that the dead are there and that her guests are in the depths of hell To wit that they are spiritually dead in the high way to be cut off by some violent death and as sure to be damned as if they were in hell already see the Notes chap. 2.18 and 5.5 and 7.23 And thus death is made here the effect of follies banquet as before vers 11. life was made the effect of wisdomes See the Note also chap. 2.19 CHAP. X. Vers 1. THe Proverbs of Solomon c. See the Note chap. 1.1 Because Solomons aim in these Proverbs is chiefly to instruct young men therefore he begins with a Proverb that may teach them to be obedient to their parents even as before he began his exhortation with this chap. 1.8 A wise son maketh a glad father to wit both in regard of the vertues that are in him the blessing of God that is upon him but a foolish son is the heavinesse of his mother to wit both in regard of his wickednesse the miseries which thereby he brings upon himself Both parents are comprehended in both clauses though in each of them one only be expressed Yet by most Expositours severall reasons are given first why gladnesse for the wisdome of their son is ascribed to the father particularly as namely 1. because the father is best able to judge of any thing that is commendable praiseworthy in him 2. because such a son is usually a great help to his father in his businesses 3. because the father going abroad can best take notice of the sons wise prudent pious carriage of himself and the worthy things that are done by him doth most frequently heare how he is every where commended applauded and 4. because the well-doing of the son tends most to the honour of the father that gave him such good education and secondly why heavinesse for the folly of their son is particularly ascribed to the mother to wit 1. because the mothers indulgence is usually judged is many times the cause of the sons wickednesse as is also more clearly implyed Prov. 29.15 a child left to himself bringeth his mother to shame 2. because such a son lying alwaies lusking idly in her eye at home she is chiefly troubled with it 3. because being the weaker vessel she is most passionate grieves most extreamly for it 4. because the mother is usually most despised by such ungracious sons and so this Proverb seems to be explained chap. 15.20 A wise son maketh a glad father but a foolish son despiseth his mother Vers 2. Treasures of wickednesse profit nothing c. Though all wealth even that which is justly gotten may be called treasures of wickednesse as our Saviour tearms them Luk. 16.9 the mammon of unrighteousnesse because they are usually the fuell of all kind of wickednesse neither can any wealth profit a man any thing in point of delivering him from death yet here by the opposition that is made betwixt the treasures of wickednesse and righteousnesse in the second clause we may plainly see that treasures gotten and kept by wicked means are here meant And though of these it may be absolutely said that they profit nothing because whatever outward advantage they yield to men yet they are the cause of their eternall destruction yet here the meaning is that in point of delivering men from the vengeance of God in the hour of death they profit nothing as is evident by that which is opposed hereto in the following clause but righteousnesse delivereth from death therefore so this proverb is elsewhere expressed chap. 11.4 Riches profit not in the day of wrath see the Notes also Psal 49.6 7. And inded ill-gotten wealth though continued till death which it seldome is doth rather at that time hurt then profit men in that their minds are sore troubled that they must part with it the remembrance of the wicked waies whereby they have gotten it doth wound their conscience as being an evidence to them of their eternall damnation But now righteousnesse which men foolishly abandon to get wealth delivereth from death both because 1. such as are righteous are never in danger to be â—ut off either by the sword of the magistrate or by the hand of divine vengeance 2. such are wonderfully preserved many times by the Lord when their enemies would put them to death and from other deadly dangers 3. though they do die death is no way hurtfull to them and 4. it alwaies delivereth certainly from death eternall And this proverb is added next to that which went before as some conceive to shew that therefore the way for parents to doe good to their children is not to hoard up for them ill-gotten goods but to train them up in the waies of righteousnesse Vers 3. The Lord will not suffer the soul of the righteous to famish c. Though it cannot be denied but that some of Gods righteous servants may have been starved died by famine yet because this is very rarely so see the
even as if they were asleep yea as if they were dead men it makes men carelesse and negligent in their affairs and senselesse of the misery they are like to bring upon themselves which yet will come upon them as the next clause sheweth and an idle soul shall suffer hunger Vers 16. He that keepeth the commandement keepeth his own soul c. That is He that sincerely desireth endeavoureth to keep Gods commandements doth thereby preserve himself from death temporall and eternall for that this is the meaning of these words appears by the opposite clause but he that despiseth his waies shall die that is that lives carelesly and walks at randome not minding what he doth or that taketh no care to order his life according to Gods commandements see the Note chap. 13.13 But this Proverb may be understood also of observing or despising the command of the civil Magistrate Vers 18. Chasten thy son while there is hope and let not thy soul spare for his crying Or as it is in the margin of our Bibles to his destruction or to cause him to die And the meaning may be either that the fathers sparing of his child would tend to his destruction and as we use to say bring him to the gallows or that a father should not forbear when his sons wickednesse so required to cause him to be put to death according to that law made for a rebellious son Deut 21.18 21. Vers 19. A man of great wrath shall suffer punishment for if thou deliver him c. To wit whether it be by appeasing his wrath or by freeing him from the danger whereinto by his passion he had brought himself thou must do it again and that because he will upon some other occasion be passionate again and so by his passion will bring himself again and again into danger Vers 20. Hear counsell and receive instruction c. That is the counsell and instruction that is here given in this Book or rather the counsell and instruction of God and all good men in generall that thou maiest be wise in thy later end that is that though thou hast spent the former part of thy time in vanity and wickednesse yet thou mayest be wise at last or that thou mayest be wise when thou comest to be old or when thou comest to die to wit that then it may appear that thou art wise that then thou mayest reap the fruit thereof for the meaning is not that we should not seek to be wise in our youth but therefore it is said that thou mayest be wise in thy later end because then wisdome stands men in most stead and all their felicity depends upon their being wise then Vers 21. There are many devices in mans heart neverthelesse the counsell of the Lord that shall stand Some by the counsell of the Lord here do understand the counsell that he gives unto men in his word and accordingly they understand this place thus that when men are in a demurre what to doe they have usually many devices in their heads never regarding the directions of Gods word whether or no that which they contrive be agreeable to what is there enjoyned but it is they only that follow the counsell of Gods word that shall prosper in what they undertake But I rather conceive that it is the eternall purpose and decree of God that is here called the counsell of the Lord so the meaning of the words seems to be this that men have usually many various devices in their thoughts for the effecting of what they desire which in the conclusion come to nothing but that Gods counsell is alwaies unchangeably the same and sure to be accomplished See the Notes chap. 16.1 9. Vers 22. The desire of a man is his kindnesse c. That is That which a man doth naturally desire or which he ought to desire is that he may be able to shew kindnesse to others that he may be open-handed and bountifull to those that stand in need of it and a poor man is better then a liar that is a poor man that hath not to give and yet haply desires to give if he had it is better see the Note 2 Cor. 12.8 then a rich man that pretends himself not able to give when he hath abundance or that promiseth to give doth not and that maketh a shew of kindnesse when there is no such thing in his heart and so is a liar or a poor man is better then a false-dealing rich man Thus I conceive this Proverb may be best understood Yet there are many other expositions given of it that are not altogether improbable as 1. that men are usually kind to others with an aim to procure from them the accomplishment of their desire in some greater matter and that a poor man that hath nothing to give is better then such an one that makes merchandise of his kindnesse or 2. that there is nothing makes a man more to be desired amongst men then his kindnesse c or 3. that it is usuall with men to pretend that their desire of riches is merely that they may be kind and bountifull to others but that a poor man who is contented with his mean estate is better then a rich man that falsly seeks to hide his covetousnesse under a pretence of intending to doe good unto others or 4. that men are ambitious to shew kindnesse and not to stand in need of the relief of others but that a poor man not ashamed of his poverty is better then one that will make a shew of giving though he be fitter to receive alms from others Vers 23. The fear of the Lord tendeth to life c. See the Notes chap. 10.27 and 14.27 and he that hath it shall abide satisfied to wit with abundance of all desireable blessings or with his interest in God and his assurance of Gods provident care over him he shall not be visited with evil that is with any thing that shall be truly hurtfull to him Vers 24. A slothfull man hideth his hand in his bosome c. To wit that in cold weather he may there keep it warm and will not so much as bring it to his mouth again to wit to feed himself which is an hyperbolicall expression shewing that hunger cannot prevail against such mens sloth and that they will not doe no not those things that are most easie and most necessary to be done see chap. 26.12 Vers 25. Smite a scorner and the simple will beware c. That is though it will doe no good to the scorner yet another man that errs out of weaknesse and ignorance will take warning by it and reprove one that hath understanding and he will understand knowledge that is he will understand his errour mend what is amisse there will be no need to smite him a gentle reproof will serve the turn Yet this last clause and he will understand knowledge may be referred to the simple
cannot attain them or when a man hath gotten them they will vanish away in an instant as an eagle towards heaven that is as an eagle flyeth towards heaven or if these words also be meant of riches we must understand them thus that riches will be gone beyond all possibility of getting them or recovering them again The first clause is in the Hebrew Wilt thou cause thine eies to flee upon that which is not which expression seems to have reference to that which followeth concerning riches sleeing away as an eagle and so may imply that though in their desires men flie after riches with never so much eagernesse they will be too swift for them and how vain a thing it is for men to gape after riches even as if a man should with earnest desires look after some fowle which is upon the wing and in the twinckling of an eye is gotten out of his sight and therefore it is too that the eagle is mentioned because no fowle flyeth so high or so swift as an eagle Vers 6. Eat thou not the bread of him that hath an evil eye That is of an envious man according to that Matth. 20.15 Is thine eye evil because I am good or rather of a sordid covetous miser that doth envy thee and grudge thee every bit of meat that thou eatest for so on the contrary the liberall man was before said to have a good or a bountifull eye chap. 22.9 Vers 7. For as he thinketh in his heart so is he c. That is he is not to be esteemed according to what in his words and his outward deportment he would pretend himself to be to wit one that loves thee and to whom thou art truly welcome but according to what he thinketh in his heart as namely that he is a dissembling miserly churle that grudgeth at thy eating of that which he sets before thee as is expressed in the following clause Eat and drink saith he to thee but his heart is not with thee Vers 8. The morsell which thou hast eaten shalt thou vomit up c. Some understand this literally that by reason of some unwholsome meat which the envious man doth often set before his guests or by reason of his drawing them with a mischievous intention to overlade their stomacks with his meat or drink his guests should vomit up what they had eaten and so also should be disabled from speaking so wisely and acceptably to those that were present as otherwise they might have done which they think is intended in the next clause and lose thy sweet words But by the common consent of most Expositours the meaning is rather this The morsell which thou hast eaten shalt thou vomit up that is By some snare wherewith he will entrap thee or some mischief he will afterwards doe thee he will make thee pay dearly for what thou hast eaten or rather When thou shalt perceive either by some distastfull speeches given thee or by some other means that he grudged to see thee eat his meat thou shalt be so inwardly vexed and grieved that thy meat shall doe thee no good and in that regard it shall be all one to thee as if thou hadst vomited it up again or thou shalt even loath that very meat of his which thou hast eaten and repent that ever thou didst eat it and wish thou couldest vomit it up again And lose thy sweet words that is all the sweet glosing words wherewith he welcomed thee c. all the content thou didst take therein shall be then lost they shall doe thee no good but rather thou shalt be vexed exceedingly that thou wert so befooled by his dissembling language or thou shalt lose thy sweet words that is all the flattering language thou gavest him or all the courteous sweet complementall words thou spakest to him by way of praising his good chear or acknowledging his love and returning him many thanks for his kind entertainment or any good or pleasant discourse wherewith thou soughtest to delight him or his guests whilst thou wert at his table all which shall be as lost either because the covetous churle took no delight in them whilst he grudged at him for eating up his victuals or because the man that spake them when he comes to discover the sordid dissembling of his host that entertained him shall be fretted that ever he spake them and shall wish that he had never spoken them Vers 9. Speak not in the ears of a fool for he will despise the wisdome of thy words To wit out of ignorance or profanenesse see the Notes chap. 9.7 8. But yet this phrase of speaking in the ear may seem to imply that this is meant only of private admonition or reproof Vers 10. Remove not the old land-mark and enter not into the fields of the fatherlesse To wit neither by seizing upon their lands and estate unjustly nor by any encroachment through removing their land-marks nor by breaking violently into them any other way to doe them any damage Vers 11. For their redeemer is mighty c. See the Note Job 19.25 he shall plead their cause with thee see the Note chap. 22.23 Vers 13. Withhold not correction from the child c. That is neither omit it thy self nor restrain others from doing it to whom it belongs see the Notes also chap. 13.24 19.18 for if thou beat him with the rod he shall not die that is such moderate correction will not be his death to wit neither at the present for a rod will break no bones nor yet by degrees by grieving or weakening him and bringing him into a consumption or he shall not die that is this will preserve him both from being cut off by untimely death as cocker'd children for their wickednesse many times are and likewise from eternall death as is more fully expressed in the following verse Vers 14. Thou shalt beat him with the rod and shalt deliver his soul from hell This last clause may be taken not only as a promise but also as a precept Vers 15. My son if thine heart be wise my heart shall rejoyce even mine That is not only shall this yield joy to thine own heart but to mine also by whose instruction this hath been wrought and who for the love I bear thee cannot but rejoyce in thy good Vers 16. Yea my reins shall rejoyce c. That is All the inward parts of my body shall be affected with my joy when thy lips speak right things that is when thou becomest able thereby to instruct others or when thy speech is pious and every way right which is therefore particularly mentioned because this is the highest proof of true wisdome in the heart If any man offend not in word the same is a perfect man Jam. 3.2 Vers 17. Let not thine heart envy sinners c. See the Notes Psal 37.1 3 but be thou in the fear of the Lord all the day long that is continually and constantly even then
is man that thou art mindfull of him c. that is what is mortall man dust and ashes or what are the poor sinfull children of men that thou shouldest so highly regard him and be so tenderly carefull of him And this is meant especially of man as considered in the state of redemption through Christ by whom God visited man in great mercy according to that Luk. 1.98 Blessed be the Lord God of Israel who hath visited and redeemed his people and recovered for him all those priviledges of his first Creation which he had lost by the fall of Adam And hence it is that the Apostle Heb. 2.6 applyeth these words to Christ particularly though all the faithfull as members of Christ must needs be comprehended because it is by Christ that man recovers what the first Adam had lost Nor need we stumble at it that these words should be applyed to Christ wherein the Prophet doth so vilifie man for indeed in regard of Christs humane nature he was as other men and it was an act of wondrous free grace that in him man should be exalted to such a high degree of honour See the Notes Job 7.17 and 10.12 Vers 5. For thou hast made him a little lower then the angels thou hast crowned him with glory and honour This David speaks as in relation to that glorious estate wherein man was at first created when in regard of his earthly body and that in case of sin subject to dissolution he was indeed made in a condition lower then the angels and yet withall because his soul was of a spirituall substance and endued with reason and understanding like unto the angels and that he was made after Gods own image for wisedome holinesse and righteousnesse fitted for the hope of a blessed and eternall life and that all things were made to be serviceable to him and all earthly things were put under his Dominion it might well be said that though he was created in a condition lower then the angels yet it was but a little lower then the angels and that he was crowned with glory and honour as being made so like unto God and all things put in subjection unto him as their Lord and King Indeed man soon fell from this glorious condition but yet David speaks of it as of the present blisse which through Gods goodnesse man did enjoy for thou hast made him a little lower then the angels c. partly because there are some remainders of this glorious condition still left in man but especially because in Christ man hath recovered that dignity which our first parents lost and that not only in regard of the exaltation of mans nature in the person of Christ but also in regard of the renovation of Gods image by Christ in all his members which is begun here in all believers who are made by him partakers of the divine nature and at last perfected in the glory of heaven and the right which they have in all things through Christ who is the heir of the world Rom. 4.13 And this is thought to be the reason why the Apostle doth particularly apply this to Christ Yet some do rather hold that the Apostle doth only there elegantly shew how that which David spake of man in generall might in another sense be most fitly applyed to Christ Thou madest him a little lower then the angels or a little while inferiour to the angels to wit all the time of his humiliation but especially in the time of his agony and his dying upon the Crosse the bitternesse whereof that he might be enabled to undergoe there appeared an angel unto him from heaven strengthening him Lu. 22.43 then thou crownedst him with glory honour which was when he rose again from the dead ascended into heaven sat down there at the right hand of the Majesty of God far above all principality power c. Eph. 1.21 Vers 6. Thou hast put all things under his feet This must be understood as that which went before partly with relation to that glorious condition wherein man was at first created and partly with relation to what remainders thereof man still enjoyeth and partly to that which man hath recovered and doth enjoy in and by Christ And withall it seems principally meant of those sublunary things which are as it were wholly at mans disposing for though all the creatures even the sun moon and stars were made for mans use and so he may be said to be created Lord over all things yet this phrase of being put under his feet seems to imply a subjection of those things over which man hath power of life and death and to doe with them for his use what he pleaseth But yet because Christ hath absolute power over all the creatures therefore the Apostle applying these words to Christ Heb. 2.8 takes them in their utmost extent proving from thence the subjection even of the Angels to Christ as also 1 Cor. 15.27 where he proves from thence that all his enemies yea even death it self must be at last vanquished by Christ Vers 7. All sheep and oxen yea and the beasts of the field That is wild beasts that live abroad in the fields which is added because this advanceth much the dominion of man that they also should be subject to him and Gods goodnesse to man in giving him so large a dominion See also the Note vers 1. Vers 8. The fish of the sea and whatsoever passeth through the paths of the seas To wit those sea-monsters and other creatures that live in the waters that cannot so properly be called fish Vers 9. O Lord our Lord c. See the Note vers 1. PSALM IX The Title TO the chief Musician upon Muth-labben It is here again very uncertain what is meant by this word Muth-labben namely whether it were the name of some Instrument or some Tune or some song or some part in musick as some indeed think that hereby was meant that which we call the Counter-tenor Some translate the words upon the death of his son and so conceive the Psalm was composed upon the death of Absalom which Davids extreme heavinesse then makes improbable Others render it upon the death of Laben and so hold that Laben was the name of some great Commander that was slain when David got some glorious victory over his enemies or that it was Nabal or Nebal that is here by a transposition of the letters called Laben And then again others translate it Upon him that was between that is that stood between the two camps when he came forth and defied the whole army of Israel meaning Goliah But it is evident that this Psalm was composed after the Ark was placed in Sion vers 11 and 14. and whether therefore it were composed in remembrance of a victory obtained so long before is altogether uncertain Vers 1. I will praise thee O Lord with my whole heart c. That is first sincerely wholly ascribing the glory
for the clearing and avenging of mine integrity and though all the world condemn me yet as long as thou dost approve me that is a sufficient praise to me But however because it is generally thought that it was Doeg or as some think Saul against whom particularly David prayes in this Psalm as ver 6 c. set thou a wicked man over him c. it is most probable that this Psalm was composed in the time of Davids troubles under Saul and withall because one clause of this Psalm vers 8. let another take his office or charge is by the Apostle Peter applyed to Judas Act. 1.20 therefore it is also clear that David speaks here of himself in the person of Christ as foretelling by the spirit of prophesy that it would hereafter fare with Christ as it then fared with him and so in reference to Christ the drift of these words may be the same with that branch of Christs prayers Joh. 17.1 Father glorify thy Son that thy Son may glorify thee c. Vers 2. For the mouth of the wicked and the mouth of the deceitfull are opened against me c. See the foregoing Note as also the Notes 1 Sam. 24.9 and Psal 43.1 In reference to Christ this may be meant of those clamours of the Jews Crucifie him crucifie him as likewise of the flatteries of Judas and others when they meant to betray him and so likewise the following words they have spoken against me with a lying tongue may be meant of the many horrible slanders which they cast upon Christ Vers 3. They compassed me about also with words of hatred and fought against me without a cause See Joh. 15.24 25. Vers 4. For my love they are my adversaries but I gave my self to prayer That is I think not of requiting evil for evil but flying to God by prayer is my only defence and refuge see the Note Psal 35.13 and 69.13 How this was accomplished in Christ and particularly in his praying for those that crucified him Luk. 23.34 we may easily conceive Vers 6. Set thou a wicked man over him c. This may be taken as spoken indefinitely of every one of his enemies before-mentioned and some conceive it was accomplished when the Romans came to tyrannize with such horrible cruelty over the Jews or of some one that was the chief and the most mischievous amongst them the head and the ring-leader of all the rest And therefore taking the words as spoken by David with reference to himself the most Expositours hold that this is meant of Doeg who did not only incense Saul against him more then any of his enemies besides but also caused a whole city and family of the priests to be cruelly slaughtered for his sake But taking them as spoken with reference to Christ it is clearly meant of Judas who was guide to them that took Iesus Act. 1.16 and to whom Peter doth expresly apply one branch of these curses Act 1.20 As for this first imprecation it is meant of appointing some wicked cruell tyrant to exercise dominion over him at his will and pleasure And the very same in effect may be intended also in the next clause if we read it as it is in the margin of our Bibles and let an adversary stand at his right hand that is let him have some powerfull and bitter enemy continually with him that may diligently watch and vex and pursue him and that may continually oppose and hinder him in all that he undertakes for standing may imply all assiduity and diligence in doing these things the standing of an enemy at the right hand of a man gives him an advantage to hinder such a one in any thing he would doe Yet I know there are some Expositours that understand both clauses in a more restrained sense Set thou a wicked man over him to wit to be his judge and let an adversary stand at his right hand to wit to accuse him But now reading the second clause as it is in our Bibles and let Satan stand at his right hand that which is hereby desired must needs be that the devil might be still powerfull with him to lead him into any wickednesse and afterwards to accuse him and to terrify him and at last to drag him to eternall perdition and indeed of Judas it is expresly noted what power the devil had over him as that it was the devil that put it into his heart to betray Christ Joh. 13.2 and vers 27. that after the sop Satan entered into him And just indeed it was that he should be subject to the devil that would not be subject to Christ As concerning the lawfulnesse of these curses see the Note Psal 28.4 Vers 7. When he shall be judged let him be condemned let his prayer become sin That is If he begs for mercy instead of finding mercy thereby let his entreaties enrage the judge the more and provoke him to greater wrath against him But this may be also understood with reference to Gods tribunal When he shall be judgeed let him be condemned c. that is When he shall at his going out of this world be judged by the Lord let him be condemned without mercy and though he shall then pray to God for the pardon of his sins yet let them not be pardoned but let his prayer adde to the number of his sins Vers 8. Let his daies be few c. That is Let him live but a while after his sin or rather Let him be cut off by an untimely death which how it was accomplished in Judas we see Matth. 27.5 and with reference to this place Christ spake that of Judas Joh. 17.12 those that thou gavest me I have kept and none of them is lost but the son of perdition that the Scripture might be fulfilled and so likewise the Apostle Peter expresly said Act. 1.20 that the next clause and let another take his office was to be accomplished by chusing another Apostle into the room of Judas yet it may be meant of Doeg with reference to that office which he held under Saul 1 Sam. 21.17 and which doubtlesse puffed him up and made him the more insolently cruell to David and others Vers 10. Let his children be continuall vagabonds and begge let them seek their bread also out of their desolate places That is Let them come out of their plundered houses to begge bread of those that passe by or being driven out of their dwellings where they were spoyled of all they had let them go about from one place to another begging for bread Vers 11. Let the extortioner catch all he hath c. To wit by intangling him with bonds and other fraudulent oppressive courses as with so many pits and snares and thereby stripping him by degrees of all that he hath and let the stranger spoil his labour that is let him strip him of those things he hath gotten by much labour And by the stranger may be meant either
satisfy his brutish desires upon another mans wife which is expressed in the following words he that doth it destroyeth his own soul Vers 33. A wound dishonour shall he get By his getting a wound here may be meant that he should be wounded in his name credit so much was haply implyed by adding the word dishonour to explain the other A wound and dishonour shall he get or else thereby may be meant the punishments inflicted on him by the magistrate or the wounds given him by the womans enraged husband which may seem most probable because of the following words Vers 34. For jealousie is the rage of a man c. That is It is that which above all things enrageth a man though an effeminate person may bear he that hath any true manhood in him cannot bear it therefore he will not spare in the day of vengeance that is he will not spare him his life or he will not afford him the least mercy whenever he gets opportunity to take vengeance on him for herein Solomon shews what was usually done not what might lawfully be done seeing God did never allow private revenge no not in this case Yet the words may be also understood of the enraged husbands prosecuting the adulterer to death before the civil magistrate and not suffering himself to be stopped by any mediation of friends or by any gifts that came to be profered him as is expressed in the following verse CHAP. VII Vers 1. MY son keep my words and lay up my commandements with thee See the Notes chap. 2.1 and 3.1 2. and Psal 119.11 Vers 2. Keep my commandements and live and my law as the apple of thine eye That is with all possible diligence as esteeming it of all things most dear to thee most necessary for thee and as charily avoiding the least sin forbidden by the law as men are watchfull to keep the least mote out of their eyes Vers 3. Bind them upon thy fingers c. That is think continually of them let them be alwaies in your eye and mind as are those things which men use to wear as memorials upon their fingers see the Note Exod. 13.9 that you may by continuall meditation on them be so expert in them that you may have them upon all occasions as we use to say at your fingers ends And if that were truly so which some say that in those daies they used to have the names or pictures of those they loved most dearly engraven upon their rings whereto there may seem to be an allusion in that Jer. 22.24 As I live saith the Lord though Coniah the son of Iehoiakim king of Iudah were the signet upon my right hand yet would I pluck thee thence Solomon might also with respect hereto use this expression for which and for the following clause write them upon the table of thine heart see the Note ch 3.3 Vers 4. Say unto wisdome Thou art my sister and call understanding thy kinswoman That is Love her as thy sister be familiarly acquainted with her as with thy kinswoman It may seem all one in effect as if he had said Since young men will have their Loves their Ladies Mistresses let me commend a Love to thee my son that is wisdome There is none more honourable rich affable beautifull lovely then she is and therefore in stead of those wantons that foolish youngsters hunt after to their own ruine do thou set thy heart upon wisdome and so thy love shall be a pure and chast love such as may be between a brother and sister Say unto wisdome Thou art my sister c. Some Expositours conceive that in reference to this place Christ used those words Matth. 12.50 Whosoever shall doe the will of my father which is in heaven the same is my brother and sister and mother Vers 6. For at the window of my house I looked through my casement To wit that I might the more clearly see what was done in the streets Whether this were really done by Solomon as is here related or whether he only propounds it in the way of a parable is not evident from any thing in the Text neither is it indeed much materiall Vers 9. In the twilight in the evening in the black and dark night That is when it began to be black and dark the usuall time when such youngsters are wont to frequent such lewd places because then they hope that they shall not be seen Vers 10. And behold there met him a woman with the attire of an harlot Some Expositours understand this of such an attire as was peculiar proper to harlots and whereby they were distinguished known from other women But though this were usuall amongst other nations see the Note Gen. 38.15 yet I conceive it was not so amongst the Israelites where none were allowed to be open professed whores And therefore the meaning of the words I take to be only this that the woman that met him was dressed in a wanton whorish attire as haply with crisped hair naked breasts an attire fit to entice men to uncleannesse and which none therefore but harlots would wear Vers 11. She is loud and stubborn her feet abide not in her house By her loudnesse may be meant in generall that she is ordinarily bold free in talking and that her tongue will be heard above all whereever she comes but yet I conceive it is principally meant of her brawling with her husband agreeable whereto is that which is next added She is loud and stubborn that is froward and rebellious against God her husband and that this is the rather expressed to shew that when wives are once disquiet with their own husbands and despise them and rebell against them there is no little danger of their being unfaithfull to them and becoming unclean with other men Vers 12. Now she is without now in the streets By being without may be meant either her being any way from home as in the fields or in any other mens houses or in taverns and other drinking-houses c. or else her standing or sitting without at her door as if he had said One while she is sitting without at her door another while she is gadding up down in the streets c. Vers 14. I have peace-offerings with me this day I have paid my vows See the Note Levit. 7.15 Some conceive that the harlot doth here tell the young man of her peace-offerings her vows which was an extraordinary act of piety a voluntary gift not enjoyned therefore usually offered only by those that were devout above others thereby to pretend piety devotion that either 1. because this might draw him on to the sin wherein she desired to inveigle him by hinting to him that as long as they were mindfull to make their peace with God by performing the duties of his worship service though they did a little transgresse in their mutuall solacing
speaking softly to his companions lest he should be over-heard by some body and so prevented in what he hath designed to doe In a word the meaning is that wicked men by their cunning plots and hypocrisy in the close carrying on their designes do work much villany Vers 31. The hoary head is a crown of glory if it be found in the way of righteousnesse To such a one the gray hairs wherewith his head is compassed round about is a glorious ornament even as a silver crown which God himself hath put upon his head to wit because such an one doth in a speciall manner bear in himself the image of God who is the Ancient of daies Dan. 7.9 as likewise because old men by long experience do often attain the greater wisdome and the very gray hairs of such men do render their countenance the more comely grave and do naturally procure the more authority and respect amongst men Vers 32. He that is flow to anger is better then the mighty c. That is he is a man of greater excellency and more to be commended for his strength and fortitude then he that is of mighty bodily strength to wit because the strength of the soul is better then bodily strength it enables men to bear reproaches and injuries which are of all burdens the heaviest hardest to be born to resist and overcome a mans own unruly passions and sinfull lusts together with those principalities powers Eph. 6.12 which of all enemies are most hardly resisted and subdued And by mens subduing these much benefit redounds to other whereas the mighty man cannot obtain victories nor subdue cities without much bloudshed and hurt to others And to the same purpose is the following clause and he that ruleth his spirit that is that overruleth his affections passions then he that taketh a city who may the while be a slave to his own lust But see the Note also chap. 14.29 CHAP. XVII Vers 1. BEtter is a dry morsell quietnesse therewith then a house full of sacrifices with strife We had a Proverb before much like this chap. 15.17 for which see the Note there But the meaning of this is briefly thus that the smallest coursest pittance with quiet is more comfortable safe and wholesome then a house full of good chear for that is meant by a house full of sacrifices see the Note chap. 7.14 with strife and contention Which may be said because at feasts wine good chear do usually cause many quarrels or else to imply that it is better to be in a low then in a high condition because these are usually exposed to more envy and hatred and strife then meaner men are Others also understand this Proverb of the happinesse of those that enjoy a little with quiet of conscience above those that have plenty with a conscience that continually chideth them for what they have gotten unjustly or for some other wickednesse Vers 2. A wise servant shall have rule over a son that causeth shame c. See the Notes chap. 10.5 and 14.35 and shall have part of the inheritance among the brethren Thus it is usually in both particulars mentioned The first when a servant for his wisdome is advanced to some place of honour magistracy and so the foolish son having wasted his estate being become poor liveth under his command or else when the master of such a servant shall give him the rule over his whole family or shall make him at his death one of his Executors a guardian over his foolish son perhaps over all his children And so the second also either when such a servant growing rich and great buyes the estate of his masters prodigal child or rather when a master shall give one of his daughters in marriage to such a servant or shall adopt him for his son and thereupon shall at his death allot him a share in his inheritance But the drift of the Proverb is to shew that wisdome doth often prefer men above those that otherwise had it not been for their folly might have been their betters Vers 3. The fining pot is for silver and the furnace for gold but the Lord tryeth the hearts Either we must understand these words thus that as the fining pot and the furnace do try silver and gold so the Lord whose eyes are as a flame of fire Rev. 1.14 tryeth the hearts of men or thus whereas the gold-smith can by his art try of what goodnesse his silver gold are can purify them from the drosse that was in them none but the Lord only can try that is exactly know or purify and purge by affliction or otherwise the hearts of men See the Notes Psal 7.9 and 26.2 and 66.10 and Job 23.10 Vers 4. A wicked doer giveth heed to false lips c. That is to lies slanders flatteries or generally to all manner of evil speeches whatsoever and a liar giveth eare to a naughty tongue that is a mischievous tongue or a lying slanderous tongue The drift of this Proverb therefore may be to shew 1. that not only to speak evil but also willingly to hearken to evil speakers to be prone to believe lies is the property of a wicked man or 2. that wicked men are still ready to yield to the evil suggestions enticements commands of others or 3. that because men are delighted with such talk as is sutable to their disposition therefore liars and slanderers love to hear the lies and slanders of others and generally all wicked men delight to hear those that talk wickedly Vers 5. Whoso mocketh the poor reproacheth his maker That is he that derideth a man distressed with poverty or any other sad affliction It is a sin to deride any body but the poor man is mentioned because men do usually take most liberty to scoffe at such men and yet the deriding of them is worst because thereby men adde affliction to the afflicted But see the Note chap. 14.31 Vers 6. Childrens children are the crown of old men c. To wit because this makes known that they are very aged and because children are a glorious blessing of God and do render their parents to be the more reverenced respected and to be of the more authority amongst men and the glory of children are their fathers to wit whether living or dead for living with them their wisdome and authority do supply many defects in their children and whether living or dying they are an honour to them But now both these clauses must be understood both of parents children that are vertuous pious for otherwise they will both be but a crown of thorns to their nearest relations Vers 7. Excellent speech becometh not a fool c. Some by excellent speech understand copious fluency of speech which they say becometh not a fool because the more he speaks the more he will discover his folly Again others by excellent speech understand a