Profession and Practice of Godliness that they will stir up themselves against them in holy Indignation and will oppose their wicked courses and will prefer afflicted Piety before prosperous Iniquity 9. The righteous also shall hold on his way y i. e. Shall persist in that good way into which he hath entred anâ—… not be turned from it by any afflictions which may befall himself or any other good men nor by any contempt or reproach cast upon them by the ungodly by reason thereof and he that hath clean hands z i. e. Whose life and the course of his Actions is holy and righteous which is a sign that his heart also is pure and perfect †〈…〉 shall be stronger and stronger a Shall not be shaken and discouraged by the grievous afflictions of the godly nor by the bitter censures and reproaches of Hypocrites or wicked men cast upon them for that cause but will be confirmed thereby and made more constant and resolute in cleaving to God and his ways and People in spight of all difficulties and miseries 10. But as for you all * 〈◊〉 â—… â—…9 do ye return and come now b i. e. Come now again as this Phrase is oft used and renew the Debate as I see you are prepared and resolved to do and I am ready to receive you Or return into your selves and consider my cause again peradventure your second thoughts may be wiser for I cannot find one wise man c To wit in this matter None of you speak like wise or good men but like rash and heady persons you censure me as a rotten Hypocrite and misjudge of Gods waye and condemn the Generation of Gods Children upon frivolous grounds among you 11. * 〈◊〉 â—… 6. 〈◊〉 My days d The days of my life I am a lost and dying man and therefore the hopes you give me of the bettering of my condition are vain and groundless are past my purposes e Or my designs or thoughts to wit which I had in my prosperous days concerning my self and Children and the continuance of my happiness are broken off even †〈…〉 the thoughts of my Heart f Heb. the possessions of my Heart i. e. those thoughts which in a great measure possessed my Heart which were most natural and familiar and delightful to me All my thoughts and designs and hopes are disappointed and come to nothing 12. They g Either 1. my Friends Or 2. my Sorrows of which he is here speaking Or 3. my thoughts last mentioned Possibly these words may be joined with them thus The thoughts of my heart change the night into day change the night into day h They do so uncessantly pursue and disturb me that I can no more rest and sleep in the dark and silent nights than in the midst of the light and tumults of the day Or they change the day into night Heb. they put the night for or instead of as the Hebrew Lamed is elsewhere used the day i. e. They make the day as sad and dark as the night to me So it seems best to agree with the following branch of the Verse the light is †〈◊〉 〈◊〉 short i i. e. The day-light which oft times gives some little comfort and refreshment to men in misery seems to be gone and fled as soon as it is begun because of darkness k i. e. Because of my grievous pains and torments which follow me by day as well as by night 13. If I wait l If I should give way to those hopes of my deliverance and restauration which you suggest to me †〈…〉 the Grave is mine House m I should be sadly disappointed for I am upon the borders of the Grave which is the only House appointed for me instead of that goodly house which you promise to me here upon condition of my Repentance I have made my Bed in darkness n I expect no other rest but in the dark Grave for which therefore I prepare my self 14. I have †〈…〉 said to Corruption o Heb. To the pit of corruption the Grave thou art my Father p I am near a kin to thee as being taken out of thee and thou wiltst receive and embrace me and keep me in thy house as Parents do their Children to the Worm thou art my Mother and my Sister q Because of the same original and the most strict and intimate Union and Conjunction between me and the Worms 15. And where is now my hope r And what then is become of that hope which you advised me to entertain As for my hope s i. e. The fulfilling of my hope or the happiness which you would have me expect Hope being put for the thing hoped for as Prov. 13. 12. 1 Cor. 9. 10. who shall see it t No man shall see it it shall never be 16. They u Either 1. They that would see my hope they must go into the Grave to behold it Or rather 2. My hopes of which he spake in the singular number v. 15. which he here changeth into the plural as is very usual in these Poetical Books shall go down to the bars of the pit x i. e. Into the closest and innermost parts of the Pit My hopes are dying and will be buried in my Grave when our rest together is in the dust y So the sense is when those Spectators together with my self shall be in our Graves Heb. Seeing that as this Hebrew Particle im oft signifies or certainly as it is used Numb 17. 13. Iob 6. 13. and elsewhere our rest shall be together in the dust i. e. I and my hopes shall be buried together CHAP. XVIII 1. THen answered Bildad the Shuhite and said 2. How long will it be ere ye a Either 1. You my Brethren Why do you not give over discoursing with Iob who is wholly transported with rage and not fit to be discoursed with at least until both you and he have better considered what to say Or rather 2. Thou O Iob of whom he speaks here as also v. 3. in the plural number either because there were some other person or persons present at this Debate who by their words or gestures shewed themselves favourers of Iob's cause or because it was a common Idiotism of the Eastern Language to speak thus of one person especially where he was one of Eminency or Authority Iob's Speeches were generally longer than his friends and they seemed very tedious to them make an end of words Mark b Consider the matter and our words better Or inform us Heb. make us to understand Seeing thou lookest upon us as ignorant and brutish men as it follows do thou instruct and inform us Cease cavilling and railing and produce thy strong Reasons that we may consider and answer them or yield to them and afterwards we will speak 3.
following words many nations the kings shall shut their mouths at him k Shall be silent before him out of a profound Humility and Reverence and Admiration of his Wisdom and an eager desire to hear and receive Counsels and Oracles from his Mouth Compare Iob 29. 9 10 11 21. They shall no more contend with him nor blaspheme the true God and Religion as they formerly used to do for that * Rom. 15. 21. which had not been told them shall they see l For they shall hear from his Mouth many excellent Doctrines which also will be new and strange to them such as Men are very desirous to hear And particularly they shall hear from him that comfortable Doctrine concerning the Conversion and Salvation of the Gentiles which was not only new to them but was strange and incredible to the most of the Jews themselves and that which they had not heard shall they consider m Or they shall understand Which is added to shew that the seeing in the former clause was meant of discerning these things with the Eyes of their Minds CHAP. LIII 1 * Joh. 12. 38. Rom. 10. 16. WHo hath believed our ‖ Or doctrine †Heb. hearing report a The Prophet having in the 3 last verses of the former Chapter made a general report concerning the great and wonderful Humiliation and Exaltation of Christ of which he intended more largely to discourse in this Chapter before he descended to particulars he thought fit to use this Preface Who not only of the Gentiles but even of the Jews will believe the truth of what I have said and must say Few or none The generality of them will never receive nor believe in such a Messias as this Thus this place is expounded by Christ himself Iob. 12. 38. and by Paul Rom. 10. 16. And this premonition was highly necessary both to caution the Jews that they should not stumble at this Stone and to instruct the Gentiles that they should not be surprised nor scandalized nor seduced with their Example and to whom is the Arm of the LORD b Either 1. The Word of God called the report in the former clause the Doctrine of the Gospel which is expresly called the power of God 1 Cor. 1. 18. because of that admirable Virtue and Success which accompanied the preaching of it Or 2. The Messiah who also is called the arm or power of God 1 Cor. 1. 24 and that most fitly because the Almighty power of God was both seated in him and declared and exercised by him in his powerful Words and mighty Deeds as Simon for some great works wrought by him was called by the Samaritanes the great power of God Act. 8. 10. revealed c Not outwardly for so Christ was revealed and preached to vast numbers both of Jews and Gentiles as is evident from this Context and from divers other places of Scripture but inwardly and with power to their Minds and Hearts of which kind of Revelation See Eph. 1. 17 18 19. and compare it with 2 Cor. 4. 4. Thus even Moses though sufficiently revealed to the Eyes and Ears of the Jews yet is said to be unrevealed or hid from their Minds and Hearts 2 Cor. 3. 14 15. The sense of the place is few or none of the Jews will believe the Gospel or receive their Messiah when he comes among them 2 * Ch. 49. 7. 52. 14. Mark 9. 12. For he shall grow up before him as a tender plant and as a root out of a dry ground d And the reason or occasion why the Jews will so generally reject their Messiah is because he shall not come into the World with secular pomp and power like an earthly Monarch as they carnally and groundlesly imagined but he shall grow up or spring up Heb. ascend to wit out of the ground as it follows be brought forth and brought up before him before the unbelieving Jews of whom he spake v. 1. and that in the singular number as here who were witnesses of his mean original and therefore despised him according to Christs observation Iob. 4. 44. or as others according to his face or outward appearance as he was man whereby he sufficiently implies that he had another a far higher and a Divine Nature in him as a tender plant or as this very word is translated Ezek. 17. 4. a young twig which is a small and inconsiderable thing and as a root as Christ is called Rom. 15. 12. and elsewhere or as a branch the root being put Metonimically for the branch growing out of the root as it is apparently used where Christ is called the root of Iesse and of David Isa. 11. 10. Rev. 5. 5. and in other places as 2 Chr. 22. 10 out of a dry ground out of a mean and barren soil whose productions are generally poor and contemptible either 1. Out of the Womb of a Virgin but that was no ground of contempt Or 2. Of the Jewish Nation which was then poor and despised and enslaved Or 3. Out of a poor and decayed and contemptible Family such as the Royal Family of David was at that time he hath no form nor comeliness e His bodily presence and condition in the World shall be mean and contemptible and when we shall see him there is no beauty that we should desire him f When we shall look upon him expecting to find incomparable Beauty and Majesty in his Countenance and Carriage and Condition we shall be altogether disappointed and shall meet with nothing amiable or desirable in him This the Prophet speaketh in the person of the carnal and unbelieving Jews we i. e. our People the Jewish Nation 3 He is despised and rejected of men g Accounted as the scum of Mankind as one unworthy of the company and conversation of all men a man of sorrows h Whose whole Life was filled with and in a manner made up of an uninterrupted succession of Sorrows and Sufferings and acquainted with grief i Who had constant Experience of and familiar converse with grievous afflictions for knowledge is oft taken practically or for Experience as Gen. 3. 5. 2 Cor. 5. 21. and elsewhere and ‖ Or he hid as it were his face from us †Heb. as a hiding of faces from him or from us we hid as it were our faces from him k We scorned and loathed to look upon him Or as others he hid as it were his face from us as one ashamed to shew his Face or to be seen by any Men as persons conscious to themselves of any great deformity do commonly shun the sight of men as Lepers did Lev. 13. 45. he was despised and we esteemed him not l Here are divers words expressing the same thing to signifie both the utmost degree of contempt and how strange and wonderful a thing it was that so excellent a person should be so despised
and solemn Feasts or other times for the ordering of Ecclesiastical or Civil Affairs and for days n By their diurnal and swift motion to make the days and by their nearer approaches to us or further distances from us to make the days or nights either longer or shorter or equal He speaks here of natural days consisting of 24 hours and years o By their annual and slower motion to make years 15. And let them be for Lights in the Firmament of the Heaven to give Light upon the Earth And it was so 16. And God made †Heb. the two great c. two great Lights * Or Enlightners as the word properly signifies the greater Light p The Sun which is really and considerably greater than the Moon or any of the Stars or the whole Earth And the Moon called here the lesser Light is greater than any of the Stars not really but in appearance and in clearness and light in respect of which it is called great in this place and both are much greater in efficacy and use than any of the Stars †Heb. for the 〈◊〉 of the day c. to rule the Day q Either 1. To influence the Earth and its Fruits with heat or moisture and to govern mens actions and affairs which commonly are transacted by day For the word Day is sometimes put Metonymically for the events of the Day as Prov. 27. 1. 1 Cor. 3. 13. Or 2. To regulate and manage the day by its rise to begin it by its gradual progress to carry it on even to the mid-day and by its declination and setting to impair and end it Which seems most probable because the Moon is in like manner said to rule the night which is meant of the time and not of the actions or events of the Night and the lesser Light to rule the Night He made the * Job 38. 7. Stars also 17. And God set them in the Firmament of the Heaven to give Light upon the Earth 18. And to * Jer. 31. 35. rule over the day and over the night and to divide the Light from the Darkness And God saw that it was good r This clause was omitted in the first days work but is added here because the Light was then but glimmering and imperfect which now was made more clear and compleat 19. And the Evening and the Morning were the fourth day 20. ¶ And God said Let the Waters bring forth abundantly †Heb. The creeping swimming Creature a living soul. the moving Creature s Or Creeping thing A word which belongs to all those living Creatures who move with their Bellies close to the Element they move in Hence it is used both of Birds which fly in the Air Lev. 11. 20. and of things creeping upon the Earth as v. 24. of this chapter and of Fishes that swim in the Sea as here that hath Life and †Heb. Let the Fowl flie Fowl that may flie t The particle that or which is oft wanting and to be understood in the Hebrew Language as Gen. 39. 4. Iob 41. 1. Isa. 6. 6. according to this Translation the Fowl have their matter from the Water as well as the Fishes which seems most probable as from this so also from the following verses in which they are both mentioned together as made of the same materials and as works of the same day and both are blessed together and both are distinguished and separated from the productions of the Earth which were the works of the sixth day v. 24 c. And whereas it is said Gen. 2. 19. Out of the ground the Lord God formed every Beast of the Field and every Fowl of the Air It may be answered that the word ground or earth may be there understood more largely as it is confessedly in some other places of Scripture for the lower part of the World consisting of Earth and Water For it is most reasonable to expound that short and general passage from the foregoing Chapter wherein the original both of Beasts and Fowls are largely and distinctly described Moreover the Fowl seem to have been made of both these Elements viz. of soft and moist Earth possibly taken from the bottom of the Water in which case they were brought forth by the Water as is said here and formed out of the ground as there As Eve is said to be made of Adams Bone and Rib Gen. 2. 21. and of his Flesh v. 23. Which shews that with the Rib Flesh was taken from Adam though it be not said so v. 21. So here the Fowl were made both of Water and Earth as their temper and constitution shews though but one of them be here expressed But these words are by some Translated thus And let the Fowl flye But according to that Translation the mention of the Fowl both here and in the following verse seems to be very improper and forced For it is preposterous and contrary to the method constantly used in this whole chapter to speak of the motion of any living Creature and the place thereof before its original and production be mentioned Besides either the original of the Fowls is described here or it is wholly omitted in this chapter which is not credible above the Earth in the †Heb. Face of the Firmament of Heaven open Firmament of Heaven 21. And God Created u i. e. Produced out of most unfit matter as if a man should out of a stone make Bread which requires as great a power as that which is properly called Creation great * Psal. 104. 26. Whales x Those vast Sea-Monsters known by that Name though elsewhere this word be applyed to great Dragons of the Earth and every †Heb. Living Soul living Creature that ‖ Or Swimmeth moveth which the Waters brought forth abundantly after their kind and every winged Fowl after his kind y â—…n such manner as is declared in the first note upon verse 20. and God saw that it was good 22. And God blessed them z Gave them power of procreation and fruitfulness which is justly mentioned as a great blessing Psal. 128. 3 4. saying * Chap. 3. 17. 8 9. 1. Be fruitful and multiply and fill the Waters in the Seas a And consequently in the Rivers which come from the Sea and return into it and let Fowl multiply in the Earth b Where they shall commonly have their Habitation though they had their original from the Waters of which see on v. 2â—… 23. And the Evening and the Morning were the fifth day 24. ¶ And God said Let the Earth bring forth †Heb. Living Sâ—… the living Creature c i. e. Those living Creatures hereafter mentioned whose original is from the Earth and whose Habitation is in it after his kind Cattle d i. e. Those tame Beasts which are most familiar with and useful to men for Food Clothing
unclean see on chap. 7. 2. Levit. 11. 2. c. 21. And the Lord smelled †Heb. a savour of rest a sweet savour x i. e. Graciously accepted the Person and Faith and Praise-offering of Noah and was as well pleased therewith as men use to be with a sweet smell and the Lord said in his Heart y i. e. Determined within himself and expressed so much to Noah The Hebrew preposition el sometimes signifies in as Gen. 6. 6. 1 Sam. 27. 1. Others said to his Heart i. e. spake to the Heart of Noah who is mentioned ver 20. To speak to the Heart in Scripture use signifies to comfort I will not again curse the ground z i. e. The whole Earth with this kind of curse with another deluge Otherwise God doth not hereby tye his hands that he may not either destroy a particular Land by a deluge which hath been done since or destroy the World by Fire when he sees fit as he hath declared he will do any more for mans sake for the * Chap. 6. 5. Matth. 15. 19. imagination of mans Heart is evil a The reason is this since all mens Hearts are naturally corrupt and from that filthy spring wicked actions will be continually flowing forth into the World and consequently if I should be severe to punish men according to their sins I should do nothing but send one deluge after another Or these words may be joyned with the former and the sense may be this I will not again destroy the Earth with a deluge for mans sake or for mans sin or because the imagination c. i. e. because his heart is corrupt and his actions are agreeable to it which was the cause of the last deluge Or the particle chi may be rendred although as it is frequently taken as Exod. 5. 11. and 13. 17. and 34. 9. Ios. 17. 13. Psal. 25. 11. and 41. 5. and so the sense is plain I will not again destroy the Earth although the imagination c. i. e Although I have just cause to do so from his youth Neither will I again smite b i. e. Kill or destroy as the word smiting is taken Exod. 21. 18. Numb 14. 12. and 35. 16. Deut. 28. 22 27. Amos 4. 9. any more every thing living as I have done ‖ Or From his very childhood and infancy as the Chaldee and Greek interpreters Translate it 22. †Heb. as yet all the days of the Earth While the Earth remaineth c In this estate For though it seems probable that the substance of the Earth will abide for ever after the dissolution of the World by fire yet that will be in another manner and for other purposes and then there will be no need of Seed-time or Harvest c. Seed-time and Harvest and Cold and Heat and Summer and Winter and Day and Night d Which distinction in a manner ceased in the Ark the Heavens being covered and all its lights eclipsed by such thick and black Clouds as never were before noâ—… since shall not cease CHAP. IX 1. AND God blessed a i. e. Renewed the old blessing and grant made chap. 1. 28. which might seem to be forfeited and made void by mans sin and by Gods Judgment consequent upon it Noah and his Sons and said unto them * Chap. 1. 28. and 8. 17. be fruitful and multiply and replenish the Earth 2. And the fear of you and the dread of you shall be upon every Beast of the Earth and upon every Fowl of the Air upon all that moveth upon the Earth and upon all the Fishes of the Sea ‖ Before they loved and reverenced you as Lords and Friends now they shall dread you as Enemies and Tyrants into your hand are they delivered * For your use and service I restore you in part to that Dominion over them which you for your sins have forfeited 3. Every moving thing b Which is wholesome and fit for food and clean An exception to be gathered both from the nature of the thing and from the distinction of clean and unclean Beasts mentioned before and afterwards that liveth c This is added to exclude the use of those Creatures which either died of themselves or were killed by wild Beasts which is here forbidden implicitely and afterwards expresly See Exod. 22. 31. Levit. 22. 8. shall be meat for you d It is not a command that we must but a permission that we may eat of them A grant possibly given before the Flood but now expressed either because the former allowance might seem to be forfeited or because as men now grew more infirm and needed better nourishment so the Earth was grown more feeble by the Flood and its fruits yeilded less and worse nourishment even as the * Chap. 1. 29. green herb have I given you all things †Understand this with the limitation above mentioned The green Herbs were given before chap. 1. 29. 4. * Levit. 17. 14. Deut. 12. 23. Act. 15. 20. But Flesh with the †Heb. Soul Life thereof e i. e. Whilst it lives or taken from the Creature before it be quite dead Which was an antient practice and an effect either of luxury or cruelty which is the blood thereof f i. e. Which life or soul hath its seat in and its support from the blood and the spirits contained in it It is certain Blood is the thing which is here principally minded and forbidden and so the words may be thus translated and understood but flesh i. e. the Flesh of living Creatures hereby allowed you with the Life thereof that is to say with the blood thereof wherein its life consists Or But Flesh whilst it hath in it its Life or Soul or which is all one its Blood shall you not eat g God thought fit to forbid this partly that by this respect shewn to the blood of Beasts it might appear how sacred a thing the blood of man was and how much God abhorred the sin of Murther and principally because the Blood was reserved and consecrated to God as was the means of atonement for man which reason God himself gives Levit. 17. 11 12. and did in a special manner represent the Blood of Christ which was to be shed for the Redemption of mankind 5. And * Or For as the particle is oft taken This being the reason of the foregoing prohibition surely your blood of your †Heb. Souls Lives h Or Of your Souls i. e. Of your persons the word Soul being oft put for Person Or your Blood which is for your lives i. e. which by the spirits it generates is the great preserver and instrument of your lives and of all your vital actions and the great bond which ties your Souls and Bodies together The sense of the place is If I am thus carefull for the blood of Beasts
but such as was allowable between Husband and Wife See Deut. 24. 5. Prov. 5. 18 19. But that this was not the conjugal act may easily be gathered from the circumstances of the time and place which was open to Abimelechs view and therefore that was not consistent either with Isaacs modesty or with his prudence because he would not have her thought to be his Wife 9. And Abimelech called Isaac and said Behold of a surety she is thy wife and how saidst thou she is my sister and Isaac said unto him Because I said lest I die for her 10 And Abimelech said what is this thou hast done unto us one of the people might lightly have lien with thy wife h Because the Heathens esteemed Fornication either no sin or a very little one and * Chap. 20. â—… thou shouldest have brought †Heb. sin guiltiness upon us i The guilt of Adultery which was heinous and formidable even amongst the Heathens and especially here because it was fresh in memory how forely God had punished Abimelech and all his Family onely for an intention of Adultery Gen. 20. Note here they take it for granted that their ignorance had not been a sufficient excuse for their sin 11 And Abimelech charged all his people saying He that toucheth k i. e. Hurteth or injureth So that word is used ver 29. and Ios. 9. 19. Psal. 105. 15. Zech. 2. 8. and being applied to a woman it is used for the defiling or humbling of her as Gen. 20. 6. Prov. 6. 29. this man or his wife shall surely be put to death 12 Then Isaac sowed in that land l Either in the grounds which he had hired of the right owners or in some grounds which lay neglected and therefore were free to the first occupier which was not strange in that age of the World when the Inhabitants of Countreys were not so numerous as afterward and †Heb. 〈◊〉 received in the same year an hundred fold m i. e. An hundred times as much as he sowed The same degree of increase is intimated Mitth 13. 8. and affirmed sometimes of other places by Heathen Writers but then it was in a better soil and season then this was for this was a time of Famine or scarcity and the LORD blessed him 13 And the man waxed great and †Heb. 〈◊〉 〈◊〉 went forward and grew untill he became very great 14 For he had possession of slocks and possession of herds and great store of ‖ Or Husbandry servants n Or rather of husbandry as this word is elsewhere used of Corn fields Vineyards c. for he is describing his Riches which then consisted in the two things here expressed Cattle and lands which he diligently and successefully managed ver 12. and the Philistines envied him 15 For all the wells * chap. 21. 30. which his fathers servants had digged in the days of Abraham his father the Philistines had stopped them and filled them with earth 16 And Abimelech said unto Isaac Go from us for * Exod. 1. 9. thou art much mightier then we o Which breeds Envy and Jealousie and Fear among my Subjects and may occasion greater mischiefs and therefore it is better that we should part Friends than by continuing together be turned into Enemies 17 And Isaac departed thence and pitched his tent in the valley of Gerar and dwelt there 18 And Isaac digged again the wells of water p For though there might be a brook there probably it was but little and soon dried up which they had digged in the days of Abraham his father q He digged those rather than new ones partly to keep up his Fathers memory and partly because he had most right to them and others less cause of quarrel with him about them for the Philistines had stopped them after the death of Abraham and he called their names after the names by which his father had called them 19 And Isaacs servants digged in the valley and found there a well of †Heb. living springing water 20 And the herdmen of Gerar did strive with Isaacs herdmen saying The water is ours r Because digged in our soil Which was no good argument because he digged it by their consent or permission at his own charge and for his own use and he called the name of the well ‖ That is contention Esek because they strove with him 21 And they digged another well and strove for that also and he called the name of it ‖ That is hatred Sitnah 22 And he removed from thence and digged another well and for that they strove not and he called the name of it ‖ That is room Rehoboth and he said For now the LORD hath made room for us and we shall be fruitful in the land 23 And he went up from thence to Beer-sheba s Where he lived before the famine drave him thence 24 And the LORD appeared unto him the same night and said I am the God of Abraham thy father fear not for I am with thee and will bless thee and multiply thy seed for my servant Abrahams sake 25 And he * chap. 12. 7. and 13. 18. built an altar there and called upon the name of the LORD and pitched his tent there and there Isaacs servants digged a well 26 Then Abimelech went to him from Gerar and A huzzath one of his friends and Phicol t This may be either 1. The title of an office for the word signifies the mouth of all or he by whom all the people were to present their addresses to the King and receive the Kings commands Or 2. The name of a man and then this might be the Son of him mentioned Gâ—… 21. 32. called by his Fathers name as Abimelech also was the chief captain of his army 27 And Isaac said unto them Wherefore come ye to me seeing ye hate me and have sent me away from you 28 And they said †Heb. 〈◊〉 we saw we saw certainly that the LORD was with thee and we said Let there be now an oath betwixt us even betwixt us and thee and let us make a covenant with thee 29 †Heb if 〈◊〉 〈◊〉 c. That thou wilt do us no hurt as we have not touched thee ‖ To wit so as to injure or hurt thee as above ver 11. and as we have done unto thee nothing but good and have sent thee away in peace thou art now the blessed of the LORD u Or O thou who art now the blessed of the Lord whom God hath inriched with great and manifold blessings which we did not take away from thee as we could easily have done but thou doest still enjoy them and now art as thou wert amongst us the blessed of the Lord. Or Seeing God hath blessed thee it will not become thee to curse us or to bear any grudge against us for that
z Because it did not keep me from entring into this miserable Life and seeing i. e. feeling or experiencing as that word is oft used those bitter sorrows under which I now groan 11. Why died I not from the Womb a i. e. As soon as ever I was born or come out of the Womb. Why did I not give up the Ghost when I came out of the Belly b The same thing expressed in other words which is an Elegancy usual both in the Hebrew and in other Languages 12. Why did the Knees prevent me c Why did the Midwife or Nurse receive me and lay me upon her Knees and did not suffer me to fall upon the bare ground and there to lie in a neglected and forlorn condition till merciful Death had taken me out of this miserable World into which the cruel kindness of my Mother and Midwife hath betrayed me or why the Breasts that I should suck d Why did the Breasts prevent me which may be fitly understood out of the former Member to wit from perishing through hunger or supply me that I should have what to suck Seeing my Mother had not a miscarrying Womb but did unhappily bring me forth why had she not dry Breasts Or why were there any Breasts for me which I might suck Thus Iob most unthankfully and unworthily despiseth and traduceth these wonderful and singular Mercies of God towards poor helpless Infants because of the present Inconveniences which he had by means of them 13. For now should I have lien still and been quiet e Free from all those torments of my Body and Mind which now oppress me I should have slept then had I been at rest 14. With Kings f I had then been as happy as the proudest Monarchs who after all their great Archievments and Enjoyments go down into their Graves where I also should have been sweetly reposed and Counsellors of the Earth which * Ch. 15. 28. built desolate places for themselves g Which to shew their great Wealth and Power or to leave behind him a glorious name rebuilt ruined Cities or built new Cities and Palaces and other Monuments in places where before there was meer solitude and Wasteness 15. Or with Princes that had Gold who filled their Houses with Silver 16. Or * Psal. 58. 8. as an hidden h Undiscerned and unregarded untimely Birth i Born before the due time and therefore extinct I had not been k To wit in the Land of the Living of which he here speaketh as Infants which never saw light l Being stifled and dead before they were born 17. There m i. e. In the Grave which though not expressed yet is clearly implied in the foregoing Verses the wicked cease from troubling n The great oppressours and troublers of the World cease from all those Vexations Rapines and Murders which here they procured and there the †Heb. wearied in strength weary be at rest o Those who were here molested and tired out with their Tyrannies now quietly sleep with them or by them 18. There the Prisoners rest together p i. e. One as well as another they who were kept in the strongest Chains and closest Prisons and condemned to the most hard and miserable slavery rest as well as those who were captives in much better circumstances Or in like manner as this word oft signifies as those Oppressours and oppressed do they hear not the voice of the Oppressor q Or Exactour or Taâ—…kmaster who urgeth and forceth them by cruel threatnings and stripes to greater diligence in the works to which they are condemned See Exod. 3. 7. and 5. 6 10 13. Iob meddles not here with their eternal State after death or the Sentence and Judgment of God against wicked men of which he speaks hereafter but only speaks of their freedom from worldly troubles which is the only matter of his Complaint and present Discourse 19. The small and great r i. e. Persons of all qualities and conditions whether higher or lower * Or is there the samâ—… are there s In the same place and State all those kinds of distinctions and differences being for ever abolished and the Servant is free from his Master 20. Wherefore is Light given t Heb. Wherefore for what cause or use or good doth he i. e. God though he forbear to name him out of that holy Fear and Reverence which still he retained towards him give Light either the Light of the Sun which the Living only behold Eccles. 6. 5. and 7. 11. Or the Light of Life as may seem both by the next words and by comparing Psal. â—…6 13. and because death is oft set forth by the name of Darkness as Life by the name of Light These are strong Expostulations with God and quarrelling with his Providence and with his Blessings but we must consider that Iob was but a man and a man of like Passions and Infirmities with other men and now in grievous Agonies being not only under most violent and yet continual torments of Body but also under great disquietments of Mind and the deep sense of Gods Displeasure and was also left to himself that he might see what was in his Heart and that all succeeding Ages might have in him an illustrious Example of Mans Infirmity and the necessity of Gods Grace to help them in time of need And therefore it is no Wonder if his passions boil up and break forth in some indecent and sinful Expressions to him that is in Misery and Life unto the bitter in Soul u Unto such to whom Life itself is very bitter and burdensom Why doth he obtrude his favours upon those who abhor them 21. Which †Heb. wait Rev. 9. 6. long for death but it cometh not and dig for it x i. e. Desire and pray for it with as much earnestness as men dig for Treasure But it is observable that Iob durst not lay violent Hands upon himself nor do any thing to hasten or procure his Death but notwithstanding all his Miseries and Complaints he was contented to wait all the days of his appointed time till his change came Ch. 14. 14. more than for hid Treasures 22. Which rejoice exceedingly and are glad when they can find the Grave 23. Why is Light given y These words are conveniently supplied out of v. 20. where they are all the following words hitherto being joined in Construction and sense with them to a man whose way is hid z To wit from him who knows not his way i. e. which way to turn himself what course to take to comfort himself in his Miseries or to get out of them what method to use to please and reconcile that God who is so angry with him seeing his sincere and exact Piety to which God is witness doth not satisfie him or what the end of these Calamities will
22. He shall not die a violent but a natural Death and shall lie in the Bed of Honour and shall †Heb. watch in the heaps remain in the Tomb x Heb. Shall watch i. e. have a constant and fixed abode as Watchmen have in the watching-place in the heap i. e. in his Grave which is called an heap either because the Earth is there heaped up or because it was adorned with some Pyramid or other Monument raised up to his Honour His Body shall quietly rest in his Grave or Monument where he shall be embalmed and preserved so entire and uncorrupted that he might rather seem to be a living Watch-man set there to guard the Body than to be a dead Corps 33. The clods of the Valley y i. e. Of the Grave which is low and deep like a Valley shall be sweet unto him z He shall sweetly rest in his Grave free from all cares and fears and troubles Ch. 3. 17 18. and every man shall draw after him ‖ Heb. He shall draw every man after him to wit into the Grave i. e. All that live after him whether good or bad shall follow him into the Grave i. e. shall dye as he did So he fares no worse herein than all Mankind He is figuratively said to draw them because they come after him as if they were drawn by his Example as there are innumerable dead before him 34. How then comfort ye me in vain seeing in your answers there remaineth †Heb. transgression Falshood * Why then do you seek to comfort me with vain hopes of recovering my prosperity if I repent seeing your grounds are manifestly false and common Experience sheweth that good men are very oft in great tribulation while the vilest of men thrive and prosper in the World CHAP. XXII 1. THen Eliphaz the Temanite answered and said 2. * Chap. 35. 7. Psal. 16. 2. Luk. 17. 10. Can a man be profitable unto God a i. e. Add any thing to his Perfection or Felicity to wit by his Righteousness as the next Verse shews Why then dost thou insist so much upon thy own Righteousness as if thou didst oblige God by it or as if he could not without injury afflict thee who supposest thy self to be a righteous person though indeed thou art not so as he saith v. 5 6 c. but if thou wert really so God is not thy debter for it Or because or but or yea rather so this latter Clause is to be read without an Interrogation and the former with it A wise or good man for these in Scripture-use are one and the same doth much good to himself he promotes his own Peace and Honour and Happiness by his Goodness and having so great a reward for his Virtue God is not indebted to him but he is indebted to God for it ‖ Or if he may be profitable doth his good success depend thereon as b he that is wise may be profitable to himself c 3. Is it any pleasure d i. e. Such a pleasure as he needs for his own ease and contentment without which he could not be happy as appears by the foregoing and following words For otherwise God is oft said to delight in the good actions of his People to wit so far as to approve and accept them to the Almighty that thou art righteous Or is it gain to him that thou makest thy ways perfect e That thy Life is free from blemish as thou pretendest but falsly as I shall shew 4. Will he reprove thee f Will or doth or would he reprove thee i. e. punish thee For this word is frequently used of real Rebukes or Chastisements as hath been oft noted for fear of thee g Because he is afraid lest if he should let thee alone thou wouldst grow too great and powerful for him as Princes oft times crush those Subjects of whom they are afraid Surely no. As thy Righteousness cannot profit him so thy wickedness can do him no hurt Or for thy Piety or Religion which is commonly called by the name of Fear Doth he punish thee because thou fearest and servest him as thou dost insinuate No surely but for thy sins as it follows Will he enter with thee into Judgment h And condemn thee to wit for the reason last mentioned as appears from the Hebrew Text where the words lie thus Will he for fear of thee reprove thee or enter with thee into Iudgment 5. Is not thy wickedness great and †Heb. no end to thine Iniquities thine iniquities infinite i Thy great sins are the true and only causes of thy misery The words may very well be rendred thus Is not thy evil i. e. thy punishment or affliction which is frequently expressed by this very word great because the particle and being oft used causally as it is Gen. 18. 13. 22. 12. 24. 56. Isa. 39. 1. 64. 5. thine Iniquities are infinite Are not thy calamities procured by and proportionable to thy sins Thy own Conscience tells thee they are so And therefore thou hast no reason to accuse God nor any person but thy self 6. For thou hast taken k Or Surely thou hast taken He speaks thus by way of conjecture or strong presumption when I consider thy grievous and unusual calamities I justly conclude thou art guilty of all or some of these following crimes and do thou search thine own Conscience whether it be not so with thee a pledge from thy Brother l i. e. Either of thy Neighbour or of thy Kinsman which are both called by the name of Brother This is added to aggravate the offence for nought m i. e. Without sufficient and justifiable cause Which he might do many ways either by taking what he ought not to take Deut. 24. 6. or from whom he ought not to wit the poor to whom he should give Prov. 3. 27. or when and in such manner as he ought not of which see on Deut. 24. 10 11. or by keeping it longer than he should as when the poor mans necessity requires it or when the debt is satisfied Ezek. 18. 16. and †Heb. stripped the cloaths of the naked stripped the naked of their Cloathing n Either by taking their Garment for a pledge against the Law Exod. 22. 26. or otherwise by robbing them of their Rights all other injuries being Synecdochically comprehended under this Qu. How could he strip the naked Answ. He calls them naked either 1. Because they had but very few and mean Cloaths such being oft called naked as Deut. 28. 48. 1 Cor. 4. 11. Iam. 2. 15. Or 2. From the effect because though he did not find them naked yet he made them so The like Phrases we have Isa. 47. 2. grind Meal i. e. by grinding Corn make it Meal Amos 8. 5. falsifying the deceitful Ballances i. e. by falsifying making true ballances deceitful
〈◊〉 nâ—…t slide or fall So this declares the matter of his Trust. 2. * Psal. 7. 8. 17. 3. 66. 10. 139. 23. Zech. 13. 9. Examine me O LORD and prove me e Because it is possible that I may deceive my self and be partial 〈◊〉 my Cause or at least mine Enemies will so judge of me I appeal to thee O thou Judge of Hearts and beg that thou would search and try me by such waâ—…s and means as thou seest fit and make me known to my self and to the World and convince mine Enemies of mine Integrity try my reins and my heart 3. For thy loving kindness is before mine eyes f I dare appeal to thee with this Confidence because thou knowest that I have a true and deep Sence of thy Loving kindness to me upon mine Heart by which I have been obliged and in a manner constrained to Love and Obey thee and in all things to approve my Heart and ways to thee and to abstain from all such evil Practices as mine Enemies Charge me with whereby I should have forfeited thy Loving kindness which I prize more than Life Psal. 63. 3. and exposed my self to thy just Displeasure My Experience of and Trust in thy Goodness doth fully satisfie and support me that I neither do noâ—… need to use any indirect or irregular Courses for my Relief and I have walked in thy truth g i. e. According to thy Word which is oft called Truth as Psal. 119. 142. 151. Ioh. 17. 17 19. believing its Promises and observing its Precepts and Directions and not according to the Course of the World as it follows 4. * Psal. 1. 1â—… Jer. 15. 17. I have not sate h i. e. Chosen or used to Converse with them for sitting is a posture of Ease and of Continuance I have been so far from an Approbation or Imitation of the wicked Courses where with mine Enemies reproach me that I have avoided even their Company and if accidentally I came into it yet I would not abiâ—…e in it with vain persons i i. e. With Lyars or false and deceiâ—…ul Persons as the next Clause explains it And Vanity is very frequently put for Falâ—…hood or Lying neither will I go in k Into their Comâ—… or with design to joyn in their Counsels or Courses as the saâ—…e Word is used Ios. 23. 7. And Conversation is oft expressed by going out and coming in with †Heb. closâ—…â—…ersons dissemblers l Heb. with such as hide 〈◊〉 〈◊〉 covering their Crafty and wicked Designs with fair Preâ—…nces I abhor such Persons and Practises though I am accused to be such an one 5. I have hated the congregation of evil doers m Either 1. Their whole Ranck or Society I have an Antipathy against all such Persons without any Exception Or 2. To meet and joyn with them in their Assemblies and Consultations or sit with them as it follows and will not sit with the wicked 6. I will * Exod. 30. 20. Psal. 73. 13. wash mine hands in innocency n Or with Integrity Or with a pure Heart and Conscience I will not do as my Hypocritical Enemies do who Content themselves with those outward washings of their Hands Or Bodies prescribed in the Law Exod. 29. 4. c. Deut. 21. 6. Heb. 9. 10. whilst their Hearts and Lives are filthy and abominable But I will waâ—…h or I have washed my Hands and withal purged my Heart and Conscience from dead Works Compare Isa. 1. 15 16. 1 Tim. 2. 8. so will I compass thine altar o i. e. Approach to thine Altar with my Sacrifices which I could not do with any Comfort or Confidence if I were Conscious to my self of those Crimes whereof mine Enemies accuse me For the Phrase of Compassing the Altar Either 1. He alludes to some Lâ—…vitical Custom of going about the Altar as the Priests did in the Oblation of their Sacrifices and the People especially those of them who were most devout and Zealous who possibly moved from place to place but still within their own Court that they might better discern what was done on the several sides of the Altar and so be the more affected with it Or rather 2. He implies that he would offer many Sacrifices together which would employ the Priests round about the Altar and so he is said to Compass it because the Priests did it in his Name and upon his Account as Persons are very oft said in Scripture to Offer those Sacrifices which the Priests offer for them O LORD 7. That I may publish p Or Proclaim to wit thy wondrous works as it here follows with the voyce of thanksgiving q Accompanying my Sacrifices with my own solemn Thanksgivings and Songs of Praise and tell of all thy wondrous works 8. LORD I have loved the habitation of thy house r i. e. This Sanctuary and Worship which is an Evidence of my Piety to thee as I have given many Proofs of my Justice and Integrity towards men Nothing is more grievous to me then to be hindred from seeing and serving thee there and the place †Heb. of the 〈◊〉 of thy 〈◊〉 where thine honour s Or thy Glory Either 1. The Ark so called 1 Sam. 4. 22. Psal. 78. 61. Or 2. Thy glorious and gracious Presence Or the manifestation of thy Glory or of thy glorious Power and Faithfulness and Goodness dwelleth 9. Or Take not away Psal. â—…8 3. Gather not my soul t i. e. My Life as it is explained in the next Clause Do not bind me up in the same Bundle nor put me into the same accursed and miserable Condition with them Seeing I have had so great an Antipathy against them in the whole Course of my Life v. 4. 5. let me not dye their Death as Balaam on the contrary desired to dye the Death of the Righteous Numb 23. 10. And seeing I have loved thy House and Worship and indeavoured to serve thee acceptably not only with Ceremonial cleanness but with moral purity of Heart and Life v. 6 7 8. do not deal with me as thou wilst with those that are filled with ungodlyness and unrighteousness do not destroy me with them the Righteous with the wicked Gen 18. 23. but save me in the common Calamity as thou hast promised and used to do in like Cases The Hebrew word Asaph rendred gathering is oft put for taking away as Gen. 30. 23. Isa. 4. 1. Ier. 8. 13. and 16. 5. and that by Destruction or Death as 1 Sam. 15. 6. Iâ—…a 57. 1. Ier. 8. 13. Ezek. 34. 29. Hâ—…ea 4. 3. The ground of which Phrase may be either because by death mens Souls or Spirits are gathered and returned to God Eccles. 12. 7. who had dispersed them all the World over or because the several sorts of Men good and bad which live here together Promiscuously are there severed and all of one sort
8. and all 〈◊〉 shall 〈◊〉 their Hâ—…s for joy as it is v. 1. for the shields of the earth x Either 1. The protection of the People of all the Earth Or rather 2. Their Princes or Rulers who are fitly called Shields Hâ—…se 4. 18. because by their Office they are or should be the common Parents and Protectors of all their People to defend them from all Oppression and Injuries These saith he are the â—…rds i. e. At his disposal or subject to his Dominion both as to their Hearts and Kingdomâ—… And so this is here Conveniently added as the Reason of that great and improbable Event sorâ—… told in the foregoing Words that the Princes of the People which of all others were most lofty and wilful and incorrigible should joyn and subject themselves to the Lord and to his Church belong unto God he is greatly exalted y By this means God shall be greatly Glorified and appear to be far above all the Princes of the World and above all other Gods PSAL. XLVIII THE ARGUMENT This Psalm was Composed upon the Occasion of some eminent Deliverance vouchsafed by God to the City of Jerusalem from some potent Enemy and dâ—…eadful Danger Either that in Johoshaphat's time 2 Chron. 20. or that under Hezekiah 2 Kings 18. and 19. In both which times they were Holy Prophets by some of whom this Psalm might be made A song and Psalm a Of which see on Psal. 30. which hath the same Title for the sons of Korah ‖ Or of 1 GReat is the LORD and greatly to be praised in the city of our God b In Ierusalem which he hath chosen for his dwelling Place in the mountain of his holiness c i. e. In his holy Mountain either Zion where the Ark and Tabâ—…rnacle was Or rather Moriah where the Temple now was Although both of them are supposed by some to be but one Mountain having two Tops and it is certain that both are frequently called by one Name to wit Zion 2. * Psal. 50. 2. Ezek. 20. 6. Dan. 8. 9. 11. 16. Beautiful for situation the joy of the whole earth d Ierusalem may be so called here as it is also Lament 2. 15. not actually as if all People did rejoyce in it or for it but Fundamentally or Causally because here was very great cause or ground of rejoycing for the Gentile World if they had understood themselves or their true Interest Because here God was graciously present and ready to hear and Answer the just Desires and Prayers not onely of the Israelites but of any stranger of what Nation soever according to Soâ—…mon's Prayer 1 Kings 8. 41. c. and here the Gentiles might find that God whom like blind Men they groped for as the Greek Phrase implies Act. 17. 27. and here they might be informed of the Nature and Properties as also of the Mind and Will of the Almighty and everlasting God of which they were so grossly Ignorant and of that Messias who was the Dâ—…sire of and Consequently matter of great Joy unto all Nations Hagg. 2. 7. and 2. Prophetically because the â—…ful Doctrine of the Gospel was to go from thence unto all Nations of which see Iâ—…a 2. 2 3. Mich. 4. 1 2. yet these Words may be and are by others rendred and understood thus the Ioy of the or this for here is an Emphatical Article whole Land is mount Zion on the sides of the north e i. e. Which is on the Northern part of Ierusalem But because Iosephus and some others affirm thâ—…t Mount Zion stood Southward from Ierusalem this Clause possibly may be added to signifie that Zion is not here to be understood strictly and Properly for that Mountain or part of the Mountain so called but for that other Mountain or part of the same Mountain upon which the Temple was built which was strictly called Moriah but is here called Zion because that Name was far better known in Scripture as being oft put for the Temple as Psal. 137. 3. Isa. 18. 7. Ier. 51. 10. Lam. 5. 18. and for the whole City and for the Church of God in a multitude of places of Scripture * Math. 5. 35. the city of the great king f i. e. The City of God as it was now called v. 1. who justly calls himself a great King Mal. 1. 14. as being King of Kings and Lord of Lords Revel 19. 16. 3. God is known in her palaces g To his People by sensible and long Experience and to all neighbouring Nations by their own Observation for a refuge h i. e. In the Habitations or to the Inhabitants of that City Possibly he may here point at the Kings Palace and the Temple which was the Palace of the King of Heaven which two Palaces God did in a singular manner Protect and by Protecting them he Protectâ—…d the whole City and People i Uader whose shadow we are more safe and secure than other Cities are with their great Rivers and impregnable Fortifications 4. For lo the kings i Either those Kings Consederate against Iohoâ—…haphat 2 Chron. 20. or tâ—…e Assyrian Princes whom they Vain-Gloriously called Kings Iâ—…a 10. 8. were assembled they passed by k In their March towards Ierusalem Or they pasâ—… away i. e. Departed without the Success which they desired and Considently expected together 5. They saw it l Thâ—… 〈◊〉 〈◊〉 look upon it but not come into it nor shoot an 〈◊〉 tâ—…re nor cast a Bank against it as is said upon this or the like Occasion 2 Kings 19. 32. and so they marvelled m Not so much at the structure or strength of the City as at the wonderful Works wrought by God on their behalf they were troubled and hasted away n See 2 Kings 19. 35. 6. Fear took hold upon them there and pain o Partly at the Tidings of Tirhakah's coming against them 2 Kings 19. 9. and Partly for that Terrible slaughter of their Army there v. 35. as of a woman in travail 7. Thou breakest the ships of Tarshish with an east-wind p This is not reported as a Matter of Fact for we Read of no Ships in those Expeditions to which this Psalm relates nor did any Ships come near Ierusalem because that was aâ—… a great Distance from the Sea and from any navigable River running into the Sea but onely added by way of Illustration oâ—… Allusion The Sence is Thou didst no less violently anâ—… suddenly destroy these Proud and Raging Enemies of Ierusalem than sometimes thou destroyest the Ships at Sea with a fierce and Vehement Wind such as the Eastern Winds were in those Parts Exod. 14 21. Iob. 27. 21. Ier. 18. 17. Ezek. 27. 26. The Words are and may be rendred thus Thou diast break them as such Ellipsis of the Pronoun and of the note of similitude being very frequent as I have again and again shewed the Ships of the
those works his providence towards his people as it is expressed afterwards is * 〈◊〉 honour 〈◊〉 glory honourable and glorious g Becoming the Divine Majesty and bringing glory to him from all that observe and consider it and his righteousness h His justice or faithfulness in performing his word endureth for ever i Hath always been and will still be evident to his people in all generations and in all conditions even when he afflicts them and seems to deal most severely and to break his promise with them 4 He hath made his wonderful works to be remembred k Either 1. by those memorials which he hath left of them in his Word or rather 2. by their own wonderful nature and the lasting effects and benefits flowing from them which are such as cannot easily be forgotten the LORD is gracious and full of compassion l Towards his people as appears from his works and carriage towards us in sparing and pardoning and restoring and preserving us when we have deserved to be utterly destroyed 5 He hath given * Heb. prey meat m Which includes all necessary provisions for their being and well-being The word signifies spoil and so may relate to the spoil of the Egyptians granted by God to the Israelites but it is sometimes used for food as Prov. 31. 15. Mal 3. 10. unto them that fear him n To the Israelites the onely people in the world which feared and worshipped the true God according to his will and especially to those among them that truly feared God and for their sakes to the body of that Nation as well in the Wilderness as in their following straits and miseries he will ever be n Or he hath ever been for both in the first branch of this verse and in the foregoing and following verses he is speaking of the former works of God So the Future tense is put for the past as it is frequently and as on the contrary the past tense is oft put for the Future mindful of his covenant o Which he made with Abraham and with his seed for ever whereby he obliged himself to be their God and to provide all necessaries for them 6 He hath shewed p Not onely by words but by his actions his people the power of his works q His mighty power in his works and especially in that which here follows that he may give them the heritage of the heathen r The land of Canaan which had been possessed and inherited by the heathens 7 The works of his hands s All that he doth either on the behalf of his people or against his or their enemies of both which sorts of works he spoke in the foregoing verse are verity and judgment t Are exactly agreeable to his word or promises and to the rules of justice * Psal. 19. 7. all his commandments u Either 1. his Laws given to the Israelites especially the Moral Law considered with its sanction the promises made to the observers of it and the threatnings denounced against transgressors Or 2. his works as it is in the first clause called his Commands because they are done by virtue of his decree and by his power and authority as in like manner God is said to command those blessings which he purposeth to give and doth effectually procure as Deut. 28. 8. Psal. 42. 9. 68. 28. 133. 3. and to command those creatures which he moveth and acteth as he pleaseth as 1 Kings 17. 4. Mat. 8. 27. are sure x Or faithful or certain constant and unchangeable as his Laws are being grounded upon the immurable rules of justice or equity infallible and irresistible as his counsels and ways are 8 * Isa. 40. 8. Mat. 5. 18. They †Heb. are established stand fast y Heb. They are established upon the sure foundations of truth and uprightness as it follows for ever and ever and are done z Constituted or ordered in truth and uprightness 9 He sent redemption a That deliverance out of Egypt which was a type and pledge of that greater and higher redemption by Christ. unto his people he hath commanded b i. e. Appointed or established firmly by his power and authority And so this word is oft used as Psal. 33. 9. 42. 9. 105. 31. 34. See also before on v. 7. the ground of which signification may be taken from hence that the command of a sufficient authority concerning any thing doth commonly establish and effect it his covenant for ever c Through all successive generations of his people to the end of the world for the Covenant is the same for substance in all and differeth onely in circumstances holy and reverend d Terrible to his enemies and venerable in his peoples eyes and holy in all his dealings with all men is his name 10 * Deut. 4. 6. Job 28. 28. Prov. 1. 7. 9. 10. Eccles. 12. 13. The fear of the LORD e Piety or true Religion which consists in the fear or worship and service of God is the beginning of wisdom f Is the onely foundation of and introduction to all true wisdom Or is the chief part of wisdom those things which are most excellent in their kinds being oft said to be first to wit in dignity as Numb 24. 20. Deut. 18. 4 c. and in other Authors And the first command Mark 12. 28. is called the greatest command Mat. 22. 36. ‖ Or good success a good understanding have all they †Heb. that do them Psal. 19. 9. that do his commandments g Heb. that do them to wit Gods commands or the things which the fear of God requireth his praise endureth for ever PSAL. CXII This Psalm containeth a description of a good mans gracious disposition and carriage as also of his blessed condition even in this life as well as in the next 1 * Heb. Hallelujah PRaise ye the LORD Blessed is the man that feareth the LORD a The fear of God as it is mans onely wisdom Psal. 111. 10. so it is his onely way to true happiness that delighted greatly b Who makes it his chief delight care and business to study and obey Gods commandments in his commandments c He intimates that zeal and fervency in Gods service is essential to true piety 2 His seed shall be mighty upon earth the generation d i. e. The posterity as this word is oft used as Levit. 23. 43. Numb 9. 10 c. called his seed in the former branch of the upright shall be blessed 3 Wealth and riches shall be in his house e Possessed by him whilst he lives and continued in his family after his death and his righteousness f i. e. The fruit or reward of his righteousness which is Gods blessing upon his estate for the work is oft put
19. Then said I wisdom is better than strength k As was manifest in the foregoing instance nevertheless the poor man's wisdom is despised l Because men are generally vain and foolish and have a greater value for outward Ornaments than for true worth and his words are not heard 17 The words of wise men m Though poor as may be gathered both from the foregoing relation and because he is opposed to the ruling fool in the next clause are heard n To wit by wise men or should be heard as such words are oft taken as Mal. 1. 6. and elsewhere For that they were not always actually heard he declared in the last words of the foregoing Verse in quiet more than the cry p The clamorous and sensles discourses of him that ruleth among fools q Of a rich and potent but foolish Man who hath some influence upon fools like himself but is justly neglected and his words disregarded by wise men o Uttered with a modest and low voice to which the following cry is opposed 18 Wisdom is better than weapons of war r Than armed power but one sinner s A wicked fool By which expression and opposition of a Sinner to a wise Man he gives us a Key to understand his meaning in divers places of his Books that by Wisdom he means true Piety and by folly wickedness and withal sheweth that sin as it is the greatest folly so it is more pernicious to men than meer â—…olly properly so called destroyeth much good t By his wicked counsels and courses brings much damage and mischief both to himself and others CHAP. X. 1 †〈◊〉 Flies 〈◊〉 DEad flies a Falling into it and abiding and being putrefied in it especially in those Countries where there were more filthy and venemous Flies and where the Oyntments were more pure and where the Air was more hot than in these parts cause the ointment of the apothecary to send forth a stinking savour so doth a little folly him that is in reputation for wisdom and honour b Which comes to pass partly because all the actions and consequently the follies of such men are most diligently observed and sconest discerned and tossed about in the mouth 's of men whereas fools and all their carriages are generally disregarded and partly because of that envious and malicious disposition of mens minds which makes them quick-â—…ighted to discover and glad to hear and forward to declare the faults of such as by their greater eminency did out-shine and obscure them 2 A wise man's heart c i. e. His understanding or wisdom is at his right hand d Is always present with him and ready to direct him in all his actions He manageth all his affairs prudently and piously He mentions the right hand because that is the chief and most common instrument of actions which by most men are done with more strength and expedition and orderliness and comeliness by their right hand than by their left but a fools heart is at his left e His understanding and knowledge serves him onely for idle speculation and vain Ostentation but is not at all useful or effectual to govern his affections and actions He acts prepoâ—…erously and foolishly like one without Heart as it follows 3 Yea also when he that is a fool walketh by the way f Not onely in great undertakings but in his daily conversation with men in his looks and gestures and common talk †Heb. his 〈◊〉 his wisdom â—…aileth him g Or 〈◊〉 wants an Heart as iâ—… he had said did I say his Heart is at his 〈◊〉 hand I must recal it for in truth he hath no Heart in him and he saith to every one that he is a fool h He publickly discovers his folly to all that meet him or converâ—…e with him 4 If the spirit i The passion or wrath as is manifest from the following words which is oft called Spirit as Iudg. 8. 3. 2 â—…ron 21. 16. Pâ—…ov 25. 28. Eccles. 7. 9. of a ruler rise up against thee leave not thy place i To wit in anger or discontent Withdraw not thy self rashly and hastily from his presence and service according to the advice Ch. 8. 3. Continue in a diligent and faithful discharge of thy duty as becomes a Subject do not return anger for anger but mooestly and humbly submit thy self to him for * Prov. 25. 15. yielding k Heb. healing a gentle and submissive carriage which is of an healing nature whereas pride and passion do exasperate and widâ—…n the breach already made pacifieth l Heb maketh them to rest or 〈◊〉 preventeth or removeth them great offences m Heb. great sins either 1. such sins as the offended Ruler might commit in the prosecution of his wrath against thee Or rather 2. such as possibly thou hast committed against him for which he is incensed against thee or the greatest offences or injuries that one Man commits against another and much more those slight miscarriages of thine towards the Ruler Let not therefore a false opinion concerning his unreconcilableness to thee make thee desperate and draw thee into Rebellion 5 There is an evil which I have seen under the sun n I have observed another great vanity and misdemeanour amongst men as an errour which proceedeth †Heb. from beforâ—… from the ruler o So the sense is like those errours which Rulers commonly commit Or rather which is indeed an errour proceeding from the Ruler For the following miscarriage must needs come from those who have power of conferring Honour and power c. So the Hebrew Capâ—… is not a Note of likeness but of reality as it is Iudg. 13. 23. Neh. 7. 2. Hose 4. 4. 5. 10 and oft elsewhere 6 Folly is set †Heb. in greaâ—… heiâ—…ts in great dignity p Foolish and unworthy Persons are frequently advanced by the favour or humour of Princes into places of Highest Trust and Dignity which is a great reproach and mischief to the Prince and a sore calamity to all his People and the rich q Wise and worthy men as is evident because these are opposed to fools in the former clause such as are rich in endowments of mind The ground of the expression may be this that rich men are capable of all the advantages of men or Books for the attainment of Wisdom and therefore are supposed to be wise in some measure sit in low place r Neglected and deâ—…pised or removed from those High places to which their merits had raised them 7 I have seen servants s Men of a servil condition and disposition who are altogether unfit for places of Dignity * Pro 19. 10. 30. 22. upon horses t Riding upon Horses as a Badge of their Dignity as Esâ—… 6. 8 9. Ier. 17. 25. Ezek. 23. 23. and princes