I will recompence evil c. That is Do not so much as threaten it with thy lips or purpose it in thy heart to wit not only because it is not lawfull so much as to think evil but also because when men have once said they will doe a thing they are apt to think that then in point of honour or conscience they are bound to doe it but wait on the Lord and he shall save thee he doth not say and he shall revenge thee but and he shall save thee intimating that men should not desire God to take vengeance on their enemies but only that he would defend them from their enemies Men are apt to think that if they do not revenge injuries every one will trample over them and so they shall be utterly undone But the Holy Ghost here assures them that there shall be no anger herein because God shall preserve them And how much better is it that God should save them then that they by any wicked means should save themselves Vers 23. Divers weights are an abomination to the Lord c. See the Note above vers 10. and chap. 11.1 and 16.11 and Deut. 25.13 and a false balance is not good see the Notes chap. 17.26 and 18.5 Vers 24. Mans goings are of the Lord c. See the Notes chap. 16.1 9. Psal 37.23 how can a man then understand his own way that is since all our actions and the successe thereof depend wholly upon Gods providence therefore it is not possible that man should know his own way to wit what is most expedient to be done by him or what the event shall be of what he doeth Vers 25. It is a snare to the man who devoureth that which is holy c. That is It is a sin that bringeth destruction upon men see the Note Deut. 7.16 As birds are destroyed by eating the meat which is laid for them within the snare fishes by swallowing the bait upon the hook so is it with such sacrilegious persons And by devouring that which is holy is meant not their eating of Gods holy sacrifices in those times in a heedlesse rash and profane manner without any devotion as some conceive but mens alienating to their own private ends any thing that was consecrated to holy uses or which they themselves had vowed to holy uses And if this last be included then are the following words added for the farther illustration thereof and after vows to make enquiry to wit whether he can doe what he hath vowed or no or whether he be so indispensably obliged by his vow that there is no way to be disengaged from it or if he do break his vow what satisfaction he may some other way make unto God And observable it is that even this enquiring about not fulfilling a vow because it manifests a desire men have to doe it is made a grievous sin yea though the vow be never broken Vers 26. A wise king scattereth the wicked c. That is when they are combined together in any way of wickednesse he disperseth them or he cuts them off from amongst the people see the Note above vers 8. even as the husbandman with his fan driveth away the chaff from the wheat for that he alludeth in these words to the husbandmans fanning or winnowing is the more probable because in the following clause and bringeth the wheel over them he seems also to allude to the cart-wheels wherewith in those times they were wont to beat out their corn whence is that Isa 28.27 28. The fitches are not threshed with a threshing instrument neither is a cart-wheel turned about upon the cummin c. But yet this may be meant of some kind of engine called the wheel used for the torturing and executing of malefactors even as it is stil in many countries at this day Or there may be an allusion in the words to the chariot-wheels which they used in the wars wherewith they ran over the bodies of those that were beaten down before them Vers 27. The spirit of a man is the candle of the Lord c. That is the soul of man because of the reason and understanding wherewith God hath endued it is as a bright shining lamp which God hath set up within man by the light whereof men see their waies and are enabled to order their waies as they ought to doe And some conceive too that Solomon doth the rather use this expression 1. because the soul is in the body of man as a candle in a lanthorn 2. because in regard of its remaining light even since the fall of man it is as a lamp shining in the dark night of corrupt nature 3. because the light of it is as easily by death extinguished as a candle is blown out And then by those following words searching all the inward parts of the belly is meant either particularly that reflect act of mens understanding which we call conscience whereby men do discern and judge of the most secret thoughts and affections and desires of their own hearts according to that of the Apostle 1 Cor. 2.11 What man knoweth the things of a man save the spirit of man which is in him and that especially when the soul is enlightened with grace and so doth thereby the better discover both his corruptions and graces and discern in what state he stands with God yea some understand it of mens discovering that which is in other mens hearts for which see the Note above vers 5. or rather more generally that by the light of reason men are able to search out those deep and hidden things that are as much hidden from the outward view of man as are the entrails in a mans body and that there is scarce any thing so secret either in nature or religion which men by their knowledge and wisdome will not discover And very probably we may think that this here is added with reference to the foregoing verse because it might be questioned how a king can scatter the wicked seeing wicked men are usually so cunning to hide their wickednesse Solomon answers here by a mans wisdome and understanding the secretest things may be discovered Vers 28. Mercy and truth preserve the king c. As if he should have said Kings endued with these graces need in a manner no other guard about them both because hereby they procure the favour of God and man towards them and likewise because they cut off the wicked that are perillous to them and to their thrones But see the Notes chap. 3.3 and 16.6 and Psal 61.67 As for the next clause and his throne is upholden by mercy that is added to shew either that however mercy and truth do both tend to a kings preservation yet mercy hath the chief stroke therein or else that as these graces are a great means of safety to a kings person so they are also a great support to his kingdome for though mercy be only here again expressed yet
the words of Christ commanding the breathings of his Spirit upon his garden the Church But seeing in the last clause of this verse it is unquestionable that the Church speaks Let my beloved come into his garden c. neither is there indeed any impropriety of speech in it that the Church speaking of her self should use these tearms my garden for by reason of the union that is betwixt Christ and his Spouse what belongs to one must needs belong also to the other I see not why this first branch of the verse may not also be taken as the words of the Spouse Awake O Northwind and come thou South blow upon my garden that is oh that all possible occasions might be given to make known to my beloved what ever might allure and draw his affections to me And understanding it spiritually of the Church it is as if she had said Since my Lord is pleased to tearm me a garden oh that he would by his holy Spirit breath upon me with quickning efficacy that the spices thereof may flow out that is that the gifts and graces he hath conferred upon me may be stirred up and quickned that they may spring and grow up and bring forth fruit abundantly and that the sweet savour thereof may be spread abroad to the delight of my Lord and others The working of Gods Spirit upon the hearts of men is often compared in the Scripture to the blowing of the wind see Ezek. 37.9 Joh. 3.8 and thence it was that Act. 2.2 the Spirit descended upon the Apostles in the sound of a sudden and a rushing wind and that 1. Because it blows freely when and where and how it pleaseth even as the wind doth which no creature can raise or restrain The wind bloweth where it listeth saith our Saviour Joh. 3.8 so is every one that is born of the Spirit 2. Because as the wind it works quickningly vitally refreshingly opening the heart awakening the affections chearing the soul and making Gods people fruitfull in good works 3. Because as the wind blows many times with mighty force so that nothing almost can stand before it so doth the Spirit work with unresistable power upon the hearts and consciences of men 4. Because it is as the wind of a cooling nature allaying the heat and extremity of all our temptations and afflictions and 5. Because it is of a purging nature purging away the corruptions of mens hearts as the wind doth the air of noysom vapours Now in desiring the holy Inspirations of Gods Spirit the Church cals both upon the Northwind to awake that is to rise and the Southwind to come and blow upon her garden 1. Because as both the Northern and Southern winds are usefull for gardens the one to purge and cool the air in extreamity of heat and by dispelling the clouds to bring fair weather and the other to warm and water the earth with sweet and refreshing showers so the Spirit doth by contrary operations further the work of grace in the souls of his people sometimes refreshing the scorched soul with a sweet breath of comfort and sometimes enflaming it with heat and fervency of zeal sometimes it rouseth men by sharp and piercing terrors of wrath death and judgements and softneth hearts hardened in sin and sometimes it cheareth them again with promises and comforts and 2. Because she desired that by the manifold operations of Gods Spirit the sweet savour of her graces and good works might be spread abroad every way so that Christ might in every regard take delight in her even as the blowing of the wind from several quarters doth carry the sent of the spices in a garden to all that come neare it on every side Let my beloved come into his garden c. That is Let him manifest his favourable presence in me more and more and still and still take delight in me As if she had said My beloved did ere-while invite me into his garden his mountaine of myrrhe c. see the Notes above ver 6. 8. but rather let him come and dwell in me for even here he hath a garden too and eate his pleasant fruits that is let him accept of and delight in let him be honoured and glorified by the graces and good workes which by his Spirit he hath wrought in me for she calleth her selfe his garden and all her graces and holy conversation his pleasant fruits because he it is that plants the Church and makes her fruitfull see Isa 5.7 26.12 Joh. 15.4 5. and because the faithfull consecrate themselves and all that they are and can doe wholy to Christ even to him alone CHAP. V. Vers 1. I Am come into my garden my Sister my Spouse c. See the Note Chap. 4.10 This may be taken as Christs assent or his making knowne that he had assented to his Churches request expressed in the close of the foregoing Chapter Let my beloved come into his garden concerning which see the Note there It is as if he had said Though thou questionest my favourable presence yet I am and have been long since in thee and with thee But yee there is another Exposition given by some very good Expositors which seemes to me very probable which is that Christ doth here give a reason why he could not come to her as she desired namely because he was ascended into his garden in heaven which was his chiefe garden and paradice of pleasure and wherein he was to abide till their marriage-day was come so covertly againe pressing her as he had before Chap. 4.6 that she should rather prepare to come to him into his garden there I have gathered my myrrhe with my spice I have eaten my honey-comb with my honey I have drunk my wine with my milk As if he had said I have not only gathered the sweet fruits of thy garden My myrrhe c. for which see the Note Chap. 1.13 but I have also eaten of the feast thou hadst there provided for me and observable it is how Pastorall-like the dainties here mentioned are such as Country damosels are wont to provide for their lovers honey-combes and wine and milk And what is meant by Christs feeding on these dainties and why he calls them his honey-comb and honey c. we see in the Note upon the last clause of the foregoing Chapter Let my beloved come into his garden and eate his pleasant fruits The graces and services of the faithfull are to Christ as sweet as honey and wine and milk But then againe according to what is said in the foregoing Note some understand this with reference to his garden or Paradice in heaven I have gathered my myrrhe with my spice I have eaten my honey with my honey-comb c. that is pure honey even fresh in the honey-comb meaning thereby that he was delighting himselfe in the praises and services of his holy Angels and glorified Saints and in those transcendent joyes and pleasures which there
As for the following clause rule thou in the midst of thine enemies the meaning is that Christ should rule as King even where the power of his enemies was greatest and maugre all their malice and rage against him and that not only by subduing and destroying his enemies at his pleasure but also by gathering a people to himself and governing them by his word and spirit which is more clearly expressed in the following verses Vers 3. Thy people shall be willing in the day of thy power c. That is when thou shalt goe forth as a mighty king to conquer and subdue the world and shalt make thy Gospel to work mightily upon the consciences of those that hear it then shall thine elect people with all readinesse and willingnesse submit to thee follow and obey thee As for the following words in the beauties of holinesse from the womb of the morning thou hast the dew of thy youth which is acknowledged by all Expositours to be one of the hardest passages in all the Psalms for the understanding thereof we must know First that by the beauties of holinesse may be meant 1. Gods holy Temple or in allusion thereto the holy assemblies of Gods people for which see the Notes 1 Chron. 16.29 Psal 27.4 and 29.2 and then the meaning is this that in the day of Christs power his people should willingly gather themselves together to worship him in his Temple or in the place of the holy assemblies or 2. the amiablenesse that is in the holy wayes of Christianity and then this may be added as the cause of the peoples coming in so willingly to the service of Christ or 3. which I like the best that glorious holinesse wherewith all true Christians are adorned and then this clause is added to set forth the glory of that people that should so willingly come in and submit themselves to Christ namely that they should come in to him in the beauties of holinesse that is adorned with all the holy graces of Gods spirit as souldiers that for the honour of their Generall do goe forth to serve him in their bravest attire or as the Priests in the Law did wait upon God in their holy garments beautifull and glorious the holinesse of the Church being that which indeed makes her beautifull as Tirzah and comely as Ierusalem Cant. 6.4 Secondly those words from the womb of the morning may be read as it is in the margin of our Bibles more then the womb of the morning and then they must needs be referred to the foregoing words as making known that the beauties of holinesse wherewith the people of Christ should be adorned should be more then are the beauties of the morning where it first breaks forth But now if we read this clause as it is in our Bibles from the womb of the morning then may these words be referred either to the foregoing words in the beauties of holinesse and so that which is hereby intended is this that from the first shining forth of Christ upon his people in the preaching of the Gospel and Christ is indeed called the bright morning star Revel 22.16 and the day-spring from on high Luk. 2.78 or from the first forming of Christ in their hearts they should with much willingnesse present themselves before Christ in his service being adorned gloriously with the graces of his spirit as with clothing of wrought gold and raiment of needle-work or else it may rather be referred to the following words from the womb of the morning thou hast the dew of thy youth for many learned men conceive that the Colon or middle point that is in our Bibles betwixt these two clauses is only a distinction for convenient reading not a disjunction of the sense and then the meaning of the words is clearly this that look as the dew is born out of the womb of the cool morning-aire so distilleth down insensibly with innumerable drops upon the earth and indeed the like figurative expressions we find elsewhere as Job 38.28 29. Hath the rain a father or who hath begotten the drops of the dew out of whose womb came the ice the hoary frost of heaven who hath gendered it so from the first breaking forth of the sun of righteousnesse in the morning-light of the Gospel an heavenly offspring shall be suddenly born unto Christ begotten by the word and spirit in innumerable multitudes as are the crystall drops of the dew which in a morning cover the earth They are the children that are begotten unto Christ that are here called his youth because they are made new creatures and are as new-born babes 1 Pet. 2.2 and they are compared to the dew thou hast the dew of thy youth that is thy young and new-born people are as the dew because there should be an innumerable company of them and because they should be suddenly brought forth by a heavenly calling upon the first preaching of the Gospel as the dew that distils down from heaven upon earth And indeed this explication is very sutable to other places of Scripture where the like expressions are used as Isa 54.1 and 66.8 9 but especially that Mich. 5.7 And the remnant of Iacob shall be in the midst of many people as a dew from the Lord as the showres upon the grasse that tarrieth not for man nor waiteth for the sons of men Vers 4. The Lord hath sworn and will not repent Thou art a priest for ever after the order of Melchizedek The chief thing intended in these words is that whereas there should certainly be an end of Aarons priesthood as if the Lord had repented of the honour he had conferred upon that family it should not be so with Christ for his priesthood should be an eternall and unchangeable priesthood But see also the Notes Gen. 14.18 Vers 5. The Lord at thy right hand shall strike through kings in the day of his wrath Here the Psalmist sets forth the victories of Christ as in reference to that which was said before vers 1. to wit that God would make his enemies his footstool The Lord at thy right hand see the Note Psal 16.8 shall strike through kings in the day of his wrath that is though he may forbear them a while yet there will a day come when his wrath will break forth against his mightiest enemies and he will utterly destroy them And indeed though some under this word kings include Christs spirituall enemies as Satan the Prince of this world Joh. 16.11 and sin which reigneth as a king over carnall men Rom. 6.12 and death which is called the king of terrours Job 18.14 yet it is chiefly meant of the mighty men of this world The greatest question is of whom and to whom those words are spoken The Lord at thy right hand c. And for this we must know that they may be understood 1. as spoken to God the Father concerning Christ as if it had been said O God the Father of
an abomination to the Lord c. And consequently also his wicked words that flow from thence but the words of the pure are pleasant words that is delightfull pleasing to God as are likewise his thoughts from whence they proceed Vers 27. He that is greedy of gain c. And thereupon sticks not at taking bribes mentioned in the following opposite clause or any other sinfull way of enriching himself see the Note chap. 1.19 Or he that is covetously greedy after gain though he gains nothing thereby nor seeks it by any unjust waies troubleth his own house that is he shall not only die himself which is intimated in the following clause to wit by destruction from God or by wasting his own life with vexing cares pinching himself in things necessary and immoderate grief when he looseth any thing if not by laying violent hands in such cases upon himself but also troubleth his own estate house and family to wit either 1. by his oppressing them with too much labour and withholding things necessary from them by continuall quarrelling with them about these things or 2. by exposing himself his to many miseries whether by the punishments that men inflict on him which tend to the ruine of his estate and family and to the confusion of those of his houshold or the judgements that God brings upon them see the Notes chap. 11.17 29. Jobs 15.34 And thus whilst such a man aims at enriching himself greatly or at least that he himself may have wherewith to live in the world it proves quite contrary to what he intended But he that hateth gifts shall live that is he that is not greedy of gain therefore not only taketh no bribes but abhors the taking of them though he will not use any such unlawfull means to get a livelyhood for himself but is content to rest upon God in an honest way yet shall his family be in a peaceable and quiet condition and he himself shall live long and comfortably here and eternally hereafter Vers 28. The heart of the righteous studieth to answer c. That is A righteous man will not speak any thing rashly out of any corrupt passion but weighs before-hand what he means to speak and so doth usually speak nothing but what is good profitable and seasonable to be spoken but the mouth of the wicked poureth out evil things that is wicked and hurtfull things without ever thinking before-hand of what he means to speak even as a man that speweth poureth out his vomit or as the sea casts forth mire and dirt See the Note above chap. 12.23 Vers 30. The light of the eyes rejoyceth the heart and a good report maketh the bones fat That is As the light which men behold with their eyes or those pleasant things which they behold by the light of their eyes revive their spirits and rejoyce their hearts so a good report that is the having a good report amongst men or the hearing good news glad tidings which is most true of the glad tidings of the Gospel maketh the bones fat that is it rejoyceth the heart so maketh the body of a man healthfull and strong see the Note chap. 14.30 Solomon doth here compare the two chief senses of seeing hearing together and his drift is to shew either that both of them do affect the mind with joy and so the body with health or else that though both work powerfully upon men yet the efficacy of what we hear is greater then of that we see the joy which the light of the eyes worketh in the heart soon passeth away but that which a good report worketh in men because it is grounded upon things most profitable doth so affect the inward parts that it mightily refresheth and strengtheneth the very bodies of men Vers 31. The ear that heareth the reproof of life c. That is The man that willingly hearkneth to and obeyeth wholsome life-giving reproofs that tend to the reforming of mens lives to bring men to life eternall hereafter abideth among the wise that is either 1. he sheweth himself hereby to be a wise man or 2. he shall hereby attain wisdome so that he shall in time come to be numbred amongst the wisest of men shall be honoured and esteemed amongst them enjoy their society or 3. he shall by degrees come to be of the number of those that for their eminent wisdome are advanced to places of honour in Church common-wealth it may be to be Teachers instructers of others or 4. he shall in Gods kingdome of glory live for ever amongst those concerning whom it is said Dan. 12.3 they that be wise shall shine as the brightnesse of the firmament or 5. he will chuse to abide amongst them that he may be reproved he will familiarly converse with them and by his good will would dwell alwaies amongst them And this last indeed I like the best Vers 32. He that refuseth instruction despiseth his own soul c. As if he should have said whilst he seems to despise his instructer and to count it an honour not to be under a teacher the truth is he despiseth his own soul and doth wilfully as it were cast it away and destroy it but he that heareth or obeyeth reproof getteth understanding It is in the Hebrew possesseth an heart that is he hath power over his own heart and can over-rule his affections in that he can submit himself to be guided by others which is a great evidence of wisdome or rather he hath an heart he is not a man that is excors a heartlesse man void of reason judgement but he is an understanding man Vers 33. The fear of the Lord is the instruction of wisdome c. That is That which the instruction of wisdome doth chiefly teach is the fear of the Lord or To be taught to fear God is that instruction or doctrine that doth indeed teach men true wisdome see the Notes chap. 1.7 and Job 28.28 and before honour is humility that is before that glory which is attained by wisdome goeth that humility which makes men submit to reproof or correction or rather before honour whether that of earthly preferments or that of heavenly glory is humility to wit that which in men proceedeth from the sense of their corruptions and the apprehension of their own unworthinesse And then the joyning of these two clauses thus together may seem to imply that the fear of the Lord goeth before true wisdome even as humility goeth before honour See the Note Job 22.29 CHAP. XVI Vers 1. THe preparations of the heart in man and the answer of the tongue is from the Lord. That is both the one and the other are from God according to that of the Apostle Phil. 2.13 It is God which worketh in you both to will to doe of his good pleasure Man can neither prepare his heart to speak nor speak what he hath prepared without Gods
people are so unstable in their affections to their Princes that by this meanes the state of Kings and Princes rests upon such uncertaine grounds and that they are usually thus causelesly cast off by the people and live to see another preferred so before them is a vanity on every side and must needs be a trouble griefe and vexation to Princes CHAP. V. Vers 1. KEep thy foote when thou goest to the house of God c. Two severall wayes we may conceive of Solomons inserting that which here followes concerning the worship of God for 1. His aime might be by teaching men how to worship God in a right manner to imply a higher and stranger vanity then any he had yet spoken of namely the vanity that may be in the manner of mens worshipping God So true it is that all things under the Sunne are vanity that if they look not the more narrowly to themselves even in their Religion and worshipping of God there may be much vanity found And this Solomon doth here covertly intimate by giving men this caveat that they should beware of this vanity Or 2. His aime here may be to prescribe the only true remedy for all the foregoing vanities Having shown that all things under the Sunne are meere vanity and vexation of spirit by declaring that neither knowledge nor pleasures nor honours can make a man truly blessed or yield a man compleat tranquility of mind no not the royalty of Kings and Princes which is the highest he could goe for worldly felicity he makes here a digression to shew wherein notwithstanding we may attaine happinesse and tranquility of mind not only hereafter but also in this life and that is by the true feare of God one chiefe part whereof is Gods worship Only we must then be carefull that we worship God in a right manner least otherwise our very worshipping of God proves no better then vanity To which end he gives us this Caveat Keep thy foote when thou goest to the house of God that is either to the Temple or the Synagogues and by keeping the foote is meant that because men are apt to erre and offend in duties of Gods worship therefore when they goe to the house of God they should watch carefully over themselves to observe in what manner they enter upon and performe holy duties and to look to it that they doe no way offend therein even as men that goe in dangerous wayes are wont to look very warily to their steps that they doe not stumble and fall so they that undertake to worship God in the holy assemblyes of his people must be very carefull that they goe thither with due preparation of heart that they behave themselves there with all reverence modesty and sobriety that they refraine all worldly and sinfull thoughts and take care that their senses and outward behaviour their hearts thoughts intentions and affections be ordered in a right manner yea and there may be also in this expression an allusion to that custome of the Priests washing their feete when they went into the Tabernacle or Temple Exod. 30.19 20. Whereby was signified with what pure hearts and undefiled consciences purged from the pollution of sinne by faith and repentance men should enter upon the holy duties of Gods worship men of uncleane spirits being as unfit to enter into Gods house as men with uncleane dirty feete are fit to goe into the neatest roomes of a Princes Palace And be more ready to heare that is to heare and learne and obey the word of God then to offer the sacrifice of fooles that is of wicked men voyd of grace and true understanding who are said to offer the sacrifices of fooles because there can be no greater folly then to think so sillily of God as that he minds sacrifices in themselves or is pleased at any time with the hypocriticall sacrifices of those whose hearts and lives are wicked yet some understand this also of those that are not carefull to learne from the word of God how they ought to worship him and then to keep close thereto but think to please God with their own inventions for they consider not that they doe evill to wit in giving God sacrifices without obedience so that indeed they doe they know not what they never think how they displease God with such hypocriticall services yea think that they doe very much please God with their sacrifices whereas indeed he loaths and abhorres them Vers 2. Be not rash with thy mouth c. To wit In praying to God in his house and Sanctuary for having spoken in the foregoing verse of hearing and obeying Gods word here he gives direction for another part of Gods worship which is prayer Let not thy tongue run before thy wit in praying doe not speake cursorily and unadvisedly but prepare thy selfe before hand and let not thine heart be hasty to utter any thing before God that is doe not only avoyd uttering any thing rashly which you never thought of before you spake it but beware also of blurting out any thing in prayer so soone as ever it comes into your thoughts but with serious and mature deliberation think well beforeâ—hand of what you meane to say to God and so set your thoughts in order with trembling and feare All which is enjoyned that men may not beg any thing of God thorough rashnesse and unadvisednesse that is unlawfull inconvenient or hurtfull nothing but what is according to his will and in such a manner as he requires with faith and fervency of spirit with all humility modesty sobriety and reverence For God is in heaven and thou upon earth that is there is an infinite distance and disproportion between God and thee God is the most high God the high and lofty one that inhabiteth eternity Isa 57.15 whereas thou art a poor earthly vild wretch a weak fraile creature made of the dust and dwelling on the dust This I say is the chiefe thing that is intended in this expression But yet God being in heaven may also imply 1. that God is omniscient from above beholding all things that are done here below Psal 11.4 and therefore see how all men behave themselves in his presence 2 that he is Almighty ruling and governing the whole world and the fulnesse thereof 2 Chron. 20.6 and therefore able to punish at his pleasure all that behave not themselves in his service as they ought to doe and 3. that he is infinitly Holy therefore one that will be served in a pure and holy manner Isa 57.15 In all which respects it is fit therefore that men should avoyd all rashnesse and unadvisednesse in calling upon God therefore let thy words be few As if he had said That thou mayest the better avoyd all rash uttering of any thing that may be offensive to God in thy prayers be carefull to avoyd all tedious prolixity and all heartlesse and unnecessary repetitions in praying Neither often nor long praying nor yet frequent
saith she thy love is better then wine that is the sense and feeling of thy love is more profitable and pleasing more sweet and delightfull then all earthly delicates and creature-comforts Wine maketh glad the heart of man Psal 104.15 Eccles 10.19 it maketh those that are of heavy hearts to forget their affliction poverty and misery Pro. 31.6 7. and that because it doth encrease warme and refine the vitall spirits but now the apprehension of Christs love wrought in the heart of believers by the graces and comforts of his Spirit doth far more chear and revive their soules and enflame them heaven-ward causing them to forget all the feares and griefes wherewith the guilt of sin and terrors of the Law had formerly imbittered their spirits Whence it is that the manifestation of Gods love thorough Christ in Gospel-Ordinances is tearmed Isa 25.6 A feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined Vers 3. Because of the savour of thy good oyntments c. In these words there may seeme to be an allusion to a custome very usuall in those Eastern Countries that Bridegroomes used to anoint themselves with sweet oyntments And because it is unquestionable that by Christs good oyntments here are meant the gifts and graces of Gods holy Spirit which were superabundantly conferred upon him Joh. 3.34 God giveth not the Spirit by measure unto him and whereby he was anointed to be the King Priest and Prophet of his Church Isa 61.1 The Spirit of the Lord God is upon me because he hath anointed me to preach good tydings unto the meeke c. see the Note also Psal 45.7 Therefore by the savour or smell of his good oyntments must needs be meant the discovery of these his gifts and graces in the transcendent holinesse of his life his divine teaching and miracles confirming the same and all the good he did for his people whilst he lived upon earth Act. 10.38 together with the sweet refreshing content and delight which they yielded to the soules of those that had any spirituall sense or discerning in them And accordingly also we must understand the following words Because of the savour of thy good oyntments thy name is as oyntment poured forth for hereby must needs be meant either 1. that because of the sweetnesse of these gifts and graces of his Spirit the very naming of him or the hearing him named was as delightfull to her as the smell of some precious oyntment when it is poured forth And it may be also there might be some allusion herein to that name the Messiah or the Christ which is by interpretation the Anointed that name which is above every name Phil. 2.9 And concerning which it is said Act. 4.12 that there is none other name under heaven given amongst men whereby we must be saved or 2ly that his name that is he himselfe see the Notes Psal 5.11 20.1 was as oyntment poured forth both because his gifts and graces are from him poured forth upon all the faithfull Joh. 14.16 according to that promise I will poure out my Spirit upon all flesh Joel 2.28 and by the renewing of the holy Ghost which he shed on us abundantly Tit. 3.5 6. the broken hearts of Christians are healed their soules are strengthened refreshed and comforted as men are in their bodies by precious oyntments and they are consecrated as Kings and Priests and Prophets unto God as likewise because hereby the faithfull doe take exceeding delight in Christ or 3. that because of these his precious gifts and graces his name that is the communicating of the knowledge of Christ by the Gospel and the miracles wrought by them that preached the Gospel Act. 9.15 yields very sweet refreshing delight to the hearts of believers and causeth his fame to be spread abroad from place to place far and neere according to that of the Apostle 2 Cor. 2.14 Thanks be unto God which maketh manifest the savour of his knowledge by us in every place Therefore doe the Virgins love thee To wit Because of the sweetnesse of thy graces and the discovery thereof by the Gospel which makes thy fame to be renowned all abroad And by the Virgins here as most conceive is meant the Spouses Bridemaides or companions namely either 1. particular Churches 2 Cor. 11.2 or else more particularly all true Believers as it is explained ver 4. who doe own the Church Catholick as their mother and doe honour her and attend as it were upon her in comely order as Bride-maides doe upon the Bride and doe love Christ for his graces 1 Pet. 1.8 for these are tearmed Virgins and said to follow the Lamb whither soever he goeth Rev. 14.4 for which see also the Notes Psal 45.9 14. Vers 4. Draw me we will run after thee This againe is I conceive spoken by the Church to Christ as in the person of a betrothed damosel that lying in a languishing condition refuseth to be lifted up and cheared by her companions but calling as it were to her beloved makes known that it was in his power to draw her so that she and her companions too should presently run after him Now the Church and every faithfull soule may be said to be drawn by Christ partly by Christs redeeming her to himselfe of which also some understand that of our Saviour Joh. 12. 32. And I if I be lifted up from the earth will draw all men unto me And if this should be intended the words may be taken as the desire of the Church in the dayes of the old Testament that Christ would come and accomplish the work of their redemption but especially by the Spirit of Christ revealing himselfe and his love to her and thereby perswading and causing her to follow after him in the wayes of faith and love and new obedience according to that Joh. 6.44 No man can come to me except the father which hath sent me draw him which is that drawing of which the Lord speakes Jer 31.3 I have loved thee with an everlasting love therefore with loving kindnesse have I drawn thee and againe Hos 11.4 I drew them with cords of a man with bands of love And indeed by reason of the weight of that carnall corruption which remaineth in the best which doth continually clog them and makes them listlesse lasie and slow of heart in following after Christ Mat. 26.40 the faithfull stand in need to be drawn not only by the first grace whereby their hearts are changed but also by a continuall supply of grace to inable them to withstand all the oppositions they meet with in their way And when they are effectually drawn hereby then they run after Christ amaine see Psal 119.32 according to the direction of his word and the patterne which himselfe hath set them yea and they draw others to run along with them The King hath brought me into his Chambers Here the Church turnes her
of the Law the persecutions of the world and the danger of all judgements and afflictions whatsoever whereto agreeth that promise concerning Christs kingdome Isa 4.6 And there shall be a tabernacle for a shadow in the day time from the heate c. See also the Notes Psal 17.8 91.1 121.5 6. And then by the Churches sitting down under his shadow with great delight is meant 1. Our putting our selves under his protection and government by owning him thorough faith as our Lord and Saviour 2. our abiding and persevering in our faith and union with him Joh. 15.4.3 The quieting of our hearts and spirits by this meanes from all feares and terrors that glorious rest foretold by the Prophet Isa 11.10 which Christ promiseth to all that embrace him by a lively faith Come unto me all ye that labour and are heavy laden and I will give you rest c. Mat. 11.28 29. see also Joh. 16.33 and which Believers have in all ages enjoyed by him Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ 4. The full satisfaction which this yields to the soules of Believers causing them to sit down and without seeking any farther to place their whole happinesse and content in him alone and 5. the unexpressible delight and joy that doth hereupon cheare and revive their hearts And his fruit was sweet to my tast As if she had said My beloved reapes no fruit nor benefit by me but I reape abundance of fruit and benefit by him not only refreshing under his shadow but also fruit too the golden apples I gather from this my deare and precious apple-tree whereon I dayly feed by faith and find much sweetnesse therein And by this fruit is meant 1 all the workes of his Prophetical Priestly and Kingly office all that he did and suffered for our redemption and salvation the very meditation whereof yields exceeding great delight to the faithfull and 2ly all the spirituall blessings purchased for us and imparted to us thereby as the Gospel the fruit of his lips with all the promises and consolations thereof and all other Gospel ordinances and so likewise Remission of sin justification sanctification with all the fruits of righteousnesse wrought in us thereby our adoption the consolation of his Spirit that hidden Manna Revel 2.17 and what ever other benefits we enjoy through him but especially the hope of glory and life eternall with respect to which fruit it is that Christ is called the tree of life which is in the midst of the paradice of God Revel 2.7 For all these doe yield most sweet and pleasant delight to the soules of those that are made partakers thereof whence are those expressions we meet with in the Scripture Psal 119.103 How sweet are thy words unto my tast yea sweeter then honey to my mouth And Psal 34.8 O tast and see that the Lord is good And 1 Pet. 2.2 3. As new borne babes desire the sincere milk of the word that ye may grow thereby if so be that ye have tasted that the Lord is gracious All the sweets of earthly delights have no relish in them to a true Christian in comparison of the sweetnesse that he finds in Christ and his benefits Vers 4. He brought me to the banquetting house Here the Spouse relates how her beloved had formerly or at present manifested his singular love to her by bringing her into his banquetting house It is in the Original the house of wine and accordingly they translate this place thus He brought me to the wine-cellar and suitably hereunto because wine-cellars are low vaults under ground dark raw and cold but yet withall well stored and fraught with wine that cheareth the heart Psal 104.15 they understand this passage of the great refreshing comforts which Christ doth usually afford his people when he hath brought them for reasons best known to himselfe into an estate of deep and dismal affliction and sorrow That condition of darknesse and trouble which is in it selfe as a dungeon to the Spouse is by Christ made a wine-cellar Psal 119.71 It is good for me that I have been afflicted 2 Cor. 1.4 As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. But reading the place as it is in our translation He brought me to the banquetting house I conceive that by Christs banquetting house here is meant the Scripture or the publick assemblies and ordinances whereto when the Saints are brought thorough the secret swaying of their hearts by his Spirit besides the communion which there they enjoy with Christ and with their brethren he there entertaines and feasts them with all variety of dainties the divers gifts and graces of his Spirit together with the sweetest of comforts working in them joyes unspeakeable and glorious And his banner over me was love They that expound the foregoing words of this verse of Christs making the afflicted estate of his Church to be as a wine-cellar to them doe accordingly understand this clause thus that in the afflictions of his people Christ the Captain of their salvation by the manifestation of his gracious presence amongst them and the love he beares them doth as with a banner displayed cheare them up proclaiming defence to them and resistance against their enemies according to that Isa 59.19 When the enemy shall come in like a floud the Spirit of the Lord shall lift up a standard against him But reading the foregoing words as they are in our Bibles He brought me to the banquetting house I conceive that accordingly in this following clause and his banner over me was love Solomon alludes to the custome of Captains hanging up their Banners or Ensignes over their heads when they made any great feasts thereby to adde the more glory and splendor to their entertainments and the Churches maine intent in these words is to shew that Christ by the manifestation of his love in the preaching of the Gospel doth exceedingly glad and rejoyce her heart And indeed the preaching of the Gospel may well be compared to a Standard a Banner or Ensigne displayed whose Motto or Device is LOVE and that in severall regards 1. Because the great work of preaching the Gospel is to lift up Christ crucified as a Banner displayed in the eyes of all nations to unfold and display before men all the heavenly mysteries of Gods eternall counsell concerning mans salvation and so to publish and make knowne that wonderfull love of God in giving his own Son to dye for poore sinners And hence are those expressions Joh. 3.14 As Moses lifted up the serpent in the wildernesse even so must the Son of man be lifted up to wit in the preaching of the Gospel and Gal. 3.1 O foolish Galatians before whose eyes Jesus Christ hath been evidently set forth crucified amongst you and Eph. 3.8 Vnto me is this grace given that I should preach among the Gentiles the unsearchable riches of Christ that is
loving Titles which Christ here gives to his Church which is the maine rhetorick of his love see the Notes chap. 2.2 14. 4.7.10 That which is most observable is that Christ manifests such fervent affections to his Church notwithstanding her deadnesse and faylings and was as earnest for admission as if it had been for his own good whereas it was meerely for hers and that all this the Church alledgeth by way of condemning her selfe For my head is filled with dew and my locks with the drops of the night To wit whilst in the night season I have stood long waiting without doores in expectation of being let in by thee Some conceive that Christ doth here plead for admission by mentioning the spirituall gifts and graces that he brought along with him for his love to wit the refreshing showers of his Word and the comforting and cooling dew of his Spirit according to that of the Prophet Hos 14.5 I will be as the dew unto Israel But questionlesse as in allusion to the inconveniences that lovers undergoe whilst in cold and frosty nights they waite at the doores of their lovers in hope at last to be let in by them Christ speakes here either of the contempt and hard usage that he met with out of the Church all the world over that he was there locked out of doores and despised and that as a motive to perswade the Church to let him in or else rather of the great affronts and hard usage he underwent to wit in his servants the Ministers whilst he waited so long to bring his chosen ones unto repentance And in relating this the Spouse still seekes to aggravate her base usage of her beloved that was willing to endure so much for her sake Vers 3. I have put off my coate c This may be understood either as spoken softly to her selfe by way of arguing with her selfe why she was loth to doe what her beloved desired or else as the answer which she returned aloud to his request and that either to intimate her discontent against him for coming so unseasonably or meerely by these frivolous pretences to excuse her not coming to open the dore to him I have put off my coate how shall I put it on I have washed my feet how shall I defile them These last words are grounded upon the custome of those hot Easterne Countries where they used to goe bare legged and in a great measure bare footed and so were constantly wont to wash their feete when they went to bed both to wash off the dust and sweat and likewise to coole their feete that they might the better compose themselves to a quiet and setled rest And both clauses imply that being laid in her bed it would be too much trouble to dresse her selfe againe that she might goe to open the dore and let him in all which she still relates by way of judging her selfe for this her folly and unkindnesse Now that which is spiritually signified hereby is that when Christ calls the best to repentance to a couragious profession of the truth and to a holy Gospel-like conversation they are hardly perswaded hereto and are wont to make many vaine delayes and to pretend many foolish excuses I have put off my coate c. As if the Church had said I have put off and given over that strict and forward profession I formerly made of Religion and have laid my selfe down in the soft and warme bed of sensuall ease and security I have freed my selfe from all those griefes and feares and troubles wherewith I formerly perplexed my selfe and am quite rid of those persecutions and afflictions I formerly underwent and lie snugging covered over head and eares with worldly delights and contentments and must I againe betake my selfe to these hard duties of Christianity repentance and mortification and such like and must I againe expose my selfe to the sufferings I am now freed from to follow thee This is hard to flesh and blood Corrupt courses never want fleshly shifts and excuses see Luk. 11.7 Vers 4. My beloved put in his hand by the hole of the dore That is Because I opened not the dore to let him in my beloved assayed to open the dore himselfe namely by putting in his hand that is the finger of his hand at the key-hole or some chink or craney thereabouts or by putting in his hand at some little window or hole that was in or neare the dore that so he might lift up the latch or thrust back the lock or the bolt whereby the dore was barred against him And the spirituall meaning of this is that Christ by the effectuall motions of his Spirit conveyed secretly into the heart of his Spouse did seek to open her heart even by removing that selfe-love or that love of worldly things or any other lusts and corruptions that had been the bolt whereby her heart had been locked against him And indeed the Spirit is called in Scripture the finger of God that which in Matth. 12.28 is expressed thus If I cast out Devils by the Spirit of God in Luk. 11.20 is expressed thus If I with the finger of God cast out Devils And so likewise the hand of God as in Act. 11.21 where it is said of the Disciples that preached the Gospel that the hand that is the Spirit of the Lord was with them and a great number believed And my bowels were mooved for him That is When I saw how earnestly desirous he was to get in and how to that end he stood striving in the cold night to open the dore I was inwardly much mooved to wit with pitty and strong affection towards him and with shame and sorrow for my keeping him out so long And that which is hereby intended is that by the strong and effectuall workings of Christs Spirit in the hearts of the faithfull they are usually brought to repent of their former neglect of him and to be carried out with strong affection toward him Vers 5. I rose up to open to my beloved c. To wit as her Beloved had desired her to doe see the Notes above ver 2. Chap. 3.1 And my hands dropped with myrrhe and my fingers with sweet-smelling myrrhe upon the handles of the lock The word in the Original which we translate sweet-smelling myrrhe doth properly signifie myrrhe passing or running about so called either 1. Because the best and purest myrrhe is such as flowes freely of its own accord or 2ly Because it is such as will passe readily in way of traffique as we call that money which is no way like to be questioned currant money Gen. 23.16 Or 3. Because it was myrrhe the smell whereof would passe out and spread abroad every way Now Expositors goe two severall wayes in expounding this which the Spouse here saith concerning the dropping of her hands and fingers with myrrhe for 1. Some conceive that she would hereby set forth that to render her selfe the more
many Expositors hold that here begins a new passage of this Pastoral that hath no connexion with that which went before see the Note Chap. 3.6 Wherein it must be supposed that as the Bride was going up from her garden a company of Virgins espying her did break forth into the admiration of her beauty Who is she c But it seemes farre more probable that the Bridegroom having said in the foregoing verse that the Queens and Concubines praised his Spouse these are inserted as the words wherewith they praised her Who is she that looketh forth c and it is spoken by way of admiration thereby to set forth her surpassing excellency as when David saith Psal 24.8 Who is this king of glory and Psal 77.13 Who is so great a God as our God and when the people were astonished at Christs marvellous works Mark 4.41 What manner of man is this that even the winde and the sea obey him so here Who is she that is What manner of woman is this that looketh forth as the morning that is that appeareth as the morning doth after a dark night fresh and faire lightsome and chearfull see Isa 58.8 Faire as the Moone cleare as the Sun and terrible as an Army with Banners By all which similitudes the beauty and glory of the Church is set forth see Isa 60.1 3. The last of them is explained above ver 4. But for the other observable it is 1. that by comparing her to these Lights of heaven there is an intimation given that the Churches beauty is not such as is the glory of this world but spirituall and heavenly in that she is adorned with heavenly excellencies and that her conversation is in heaven Phil. 3.20 And hence it is that she looseth not her beauty when she is in the saddest condition in the darknesse of persecution she is faire as the Moone as well as cleare as the Sun in the dayes of peace and prosperity and though she may suffer an eclipse or be under a cloud for a time yet it is not long ere she alwayes shines forth againe gloriously 2. That by saying she is faire as the Moone which hath her light from the Sun and cleare as the Sun which is the fountaine of light there may be also a hint given that the Church hath all her beauty from Christ who is the Sun of righteousness Mal. 4.2 and that her beauty consists chiefely in this that she hath by faith put on Christ Gal. 3.27 and so is clothed with his righteousnesse as the Church is described Revel 12.1 Clothed with the Sun and 3ly that the ranking of these in this order by comparing her 1. to the morning 2. to the Moone 3. to the Sun may seeme to imply a gradual increase in the Churches beauty and glory for so it is with believers severally the light of their knowledge and grace is at first but like the light of the morning in the dawning of the day but by degrees it shineth more and more unto the perfect day Pro. 4.18 And so it hath been with the Church in her severall ages before the Law and under the Law and in Gospel times her brightnesse was still greater and greater The beginnings of the Church of Israel were meane and obscure and so were the beginnings of the Christian Church but by degrees they both did rise to a great height of brightnesse and glory in so much that the light of the Church did at length shine forth gloriously throughout the world and shall at last be made perfect in heaven when the righteous shall shine forth as the Sun in the kingdome of their father Matth. 13.43 I know that many understand this place of the conversion of the Jewes to the faith of Christ in the latter dayes and that because the words imply that people should wonder at the suddaine and unexpected rising up of a new Church that should be glorious even to the astonishment of those that should behold it But I conceive it my be better understood of the Church in generall as an acknowledgement of her glory by those Queens and Concubines mentioned in the foregoing verse Who is she that looketh forth c As if they should have said Is this the Church that we did so despise and reproach certainly her glory is now so apparently great that it is wonderfull in our eyes Vers 11. I went down into the garden of nuts c. By nuts which is in the Hebrew a word that is no where else found in the Scripture we must I conceive understand some choicer sort of nuts such as used to be planted in gardens as wall-nuts or filberds or nutmegs rather because the Bridegroomes and Spouses gardens are still noted in this book to be planted with all kind of aromaticks as we may see Chap. 4.12 13 14. of which the nutmeg is a chiefe and under which all other aromatical plants may be here comprehended Now very many learned Expositors doe take these to be the words of the Spouse wherein she gives an account why she came downe after her beloved to his garden namely that having found him there they might delight themselves with beholding the sweet springing of the severall plants that grew therein which may be implyed in the following words to see the fruits of the valley c. And accordingly they hold the meaning is either 1. that the Church doth thorough faith mount up after Christ to heaven Christs garden of nutmegs to see the fruits of the valley c. where in those hot Countries their gardens used to be to wit to tast by a lively faith the first fruits of life eternall and by raising of her heart in holy desires to advance her selfe toward heaven whether her beloved Saviour is gone before her or 2ly that she visited the holy Assemblies that finding Christ there they might delight themselves with seeing the graces of Gods Spirit springing and growing up amongst his people But because the Spouses going to the garden was to seek her beloved and of this there is no expresse mention here made therefore I rather think that it is the Bridegroome that still here continues his speech unto his Spouse and that having professed his constant love to her in the foregoing verses here he makes knowne that he did not goe away from her in wrath and indignation against her but only went a little to his garden to see how things thrived and prospered there I went saith he downe into the garden of nuts c. And the mystical meaning of the words must be either that Christ did only delight himselfe in the pleasures of his heavenly garden his kingdome of Glory or else that he did by this his hiding himselfe for a time goe as it were to see and visite his Church to make tryall whether after the winter of some tribulation and affliction there were any spring of grace to be discerned amongst them Now in expressing this 1. he calls his Church the
verse What shall we do for our sister c doth here answer her self But it is farre more plain to take it as the answer of the Bridegroom wherein he tels his Spouse that as their little sister proved either strong or weak they would sutably provide a worthy husband for her that should be both an honour and a defence to her for that I conceive according to the letter is meant by this figurative expression If she be a wall we will build upon her a palace of silver and if she be a door we will enclose her with boards of Cedar But that which is spiritually intended herein by the Holy Ghost concerning the Church of the Gentiles is that we are principally to mind And for this there are different Expositions given which are not altogether improbable As 1. Some take it thus If she be a wall that is If this Primitive Church of the Gentiles be furnished with a Christian Magistracy that may be as a wall about her for her defence and safety We will build upon her a palace of silver that is we will make her Government rich and honourable and glorious And if she be a door that is if she be destitute of Magistrates and have only Ministers and other Ecclesiastical Officers to take care of her to open to some and to give them admission into the Church and to shut out others according to Gospel rules We will inclose her with boards of Cedar a wood sweet and durable that rotteth not nor breedeth worms that is we will make this Government comfortable and strong for their defence so that they may chearfully go in and out before the people and keep them in peace and good order and do the work of the Lord without fear amongst them 1 Cor. 16.10 2ly Others explain it thus If she be a wall that is if she be one of the two wals whereof I am the Corner stone joyning Jewes and Gentiles together We will build upon her a palace of silver to wit that she may be the place of my abode in grace and everlasting glory the purity and beauty and lastingnesse whereof is signified by tearming it a palace of silver and if she be a door that is if she be by her Ministry the door of this palace We will enclose her with boards of Cedar that is we will fortifie her with such durable strength that the gates of hell shall not be able to prevail against her 3ly Others set forth the meaning of it thus If she be a wall that is if she be so strong and well-grounded in the truth that she become as a City that hath wals 2 Chron. 8.5 to wit through her faith and hope of salvation according to that Isa 60.18 Thou shalt call thy wals Salvation and thy gates Praise then we will build upon her a palace of silver that is by the graces of my Spirit communicated by the preaching of the Gospel she shall be made yet more strong to resist her enemies and more beautifull and glorious that she may be still the fitter to be an habitation of God through the spirit Eph. 2.22 And if she be a door that is if she become yet more perfect and compleat like a house or City that hath the doors set up which is one of the last works in building Neh. 3.1 then we will enclose her with boards of Cedar that is we will make her yet more beautifull durable and strong and to be highly esteemed for the savour of her sweet graces 4ly Because by a wall strength and constancy and perseverance is usually signified as in Isa 26.1 We have a strong City salvation will God appoint for wals and bulwarks and that which God spake to the Prophet Jer. 15.20 I will make thee unto this people a fenced brazen wall an expression not unlike that of the Heathen Poet Hic murus aheneus esto therefore I take the meaning of the words to be all one in effect as if the Bridegroom had said You are troubled at the poor and contemptible beginnings of the Gentile-Church but be not so If she be a wall that is if she be well grounded upon the doctrine of the Prophets and Apostles and so she continue firm and constant in the worship of God and the faith of the Gospel not sinking under the heavy weight of afflictions and constantly resisting all that shall seek to corrupt her being herein like a wall where though men knock never so loud there is no entrance can be had then we will build upon her a palace of silver that is we will strengthen and adorn her further with many precious gifts and graces according to that Whosoever hath to him shall be given and he shall have more abundance Matth. 13.12 And if she be a door that is if she be somewhat weaker having embraced the faith but not yet throughly established in it only she doth not resist the Spirit but is willing and ready to open her heart to the word of grace and the motions of the Spirit see the Note Chap. 5.2 then we will enclose her with boards of Cedar that is even in this case also she shall receive a further increase of gifts and graces for the further strengthening and beautifying of her so that to be sure she shall be secured and preserved till she come at length to be made partaker of an incorruptible Crown of glory This I conceive is the true meaning of the words yet there is another Exposition of the last clause of the verse which seems also very probable If she be a door that is if she be over-wavering and inconstant easily tempted and overcome too ready to open and entertain those that would seduce and corrupt her yet we will not cast her off but we will enclose her with boards of Cedar that is we will by a strong fence of affliction barre her up so that she shall not go out to such corrupters nor admit them to come in to her which fully agreeth with that Hos 2.6 Behold I will hedge up thy way with thorns and make a wall that she shall not find her paths Vers 10. I am a wall and my breasts like towers Some take these as the words of that younger sister of the Spouse mentioned by her vers 8. and that because the Bridegroom had said in the foregoing verse If she be a wall we will build upon her a palace of silver c. therefore she replies that she was not a door but a wall strong and firm and constant and that her breasts were as towers to wit as towers built upon the wall of a City that is whatever they had been they were now grown to be such or a husband that loved her would esteem them as such But because it is very hard to reconcile this with that which was said before of this little sister I rather think that it is the Spouse that takes occasion from that which her beloved had said
Arthur Jackson ANNOTATIONS Upon The five Books immediately following the Historicall Part of the OLD TESTAMENT Commonly called the five Doctrinall or Poeticall Books To wit The Book of Iob the Psalms the Proverbs Ecclesiastes and the Song of Solomon WHEREIN First all such passages in the Text are explained as were thought likely to be questioned by any Reader of ordinary capacity Secondly in many places the grounds of divers Scripture-expressions are set forth and other things noted needfull to be known that are not so easily at the first reading observed And thirdly many places that might at first seem to contradict one another are reconciled Intended chiefly For the Assistance and Information of those that use constantly every day to read some part of the Bible and would gladly alwaies understand what they read if they had some man to help them The third Part. By ARTHUR JACKSON Preacher of Gods VVord at Faiths under Pauls Prov. 2.3 4 5. If thou criest after knowledge and liftest up thy voice for understanding If thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of the Lord and find the knowledge of God Chrysost Homil. 13. in Genesin Sicut aromata quanto magis digitis teruntur tanto majorem natura sua flagrantiam reddunt ita Scripturis usu venit ut quanto quis illis est familiarior tanto magis videre possit latentem in illis thesaurum pluresque percipere infallibilium divitiarum fructus LONDON Printed by ROGER DANIEL for the Authour and are to be sold by severall Booksellers MDCLVII To my loving and dearly Beloved neighbours and friends the Inhabitants of the Parish of Faiths under Pauls Dearly beloved in the Lord HAd there been nothing else to have put me upon this Dedication but the great respect which you shewed to my Predecessour Reverend Mr. Geree that alone had been abundantly enough to have commanded this Respect from me to you The contributing of 30l. per annum to his widow so long as she lived and the raising of a considerable portion of money for one of his children after her decease that was left without any provision was such a Testimony of the high esteem you had of that your pious Pastor as is not I think to be parallelled by that which hath been done by any other Congregation And I have purposely made this honourable mention of it that when there is the like occasion it may be an example to many others But I have other inducements to move me to what I here now doe The greatest part of this Work such as it is hath gone through my hands since I was called by you to undertake the charge of your souls and therefore by reason of the speciall Interest you now have in me I know none that may challenge a more speciall Interest in these my poor labours then you may do The design indeed of the Work looks farther then you even to the common good of all that shall seek for some help herein for the understanding of this part of the Holy Scripture But yet because the support the Author hath of late years received from you hath contributed so much to the carrying on of the Work he cannot but think it most equall that it should tender its first service to you and that too the rather because many of you by reason of your calling are like to be very instrumentall in spreading it abroad into the hands of others To you therefore my dear Brethren together with as many affectionate desires of your spirituall good as my poor heart can hold do I here present this 3. part of my Annotations and do indeed own it as a speciall mercy of divine Providence to me considering how far my daies were declined ere I was called to dispense the word of Grace amongst you that the thrid of my life should be drawn out so far beyond mine own expectation that I should now have the opportunity of leaving behind me this pledge and memoriall of my thankfull acknowledgement of your love and kind respects to me in the extent whereof amongst you I think I may glory as much as can well be expected in these broken times as likewise of the tender affection which I bear to you all and that continually I have you in my heart to use the Apostles expression Phil. 1.7 that I may by all possible means to the utmost of my power advance the spirituall and eternall good of your souls Only now I beseech you let me close this tender of my service herein with this Request that you would not by looking on this Dedication and minding the Book no farther make that a vain and empty complement which I present unto you with a reall desire of advancing the stock of your saving knowledge in the great things of Gods law and which I hope through Gods Blessing may turn to profit in this regard if you will be pleased attentively to read over these Notes together with these Scriptures which their design is to unfold Oh my Brethren as you desire to growingrace and in the knowledge of our Lord and Saviour Iesus Christ be much in reading the Scriptures the Oracles of God Hearing hath the preheminence for awakening Conscience But Reading in my poor judgement carries with it some kind of peculiar advantage for the edifying and establishing of the minds of Christians in point of solid knowledge As for these particular Books which are here explained I think I may safely say without any blame-worthy reflection upon the rest of the Scripture that they are the choicest pieces of the Old Testament The Scripture is the Paradise the garden of God upon earth and these Poeticall Books are as I may say as so many goodly knots in the midst of this garden wherein the discoveries that are made of divine truths are set forth with the intricacies and elegancies of many florid figurative expressions purposely to render them the more delightfull to us Solomon himself saith as much in expresse terms concerning his Books Eccles 12.10 The Preacher sought to find out acceptable words or as it is in the Hebrew words of delight And this may well invite you with strong affectionate desires to search into those treasures of wisdome which are therein so pleasingly conveyed to us And now my dear Friends I have nothing farther to adde but my prayers for you that you may be still united more and more in the way of truth and in the bond of Christian love and peace and withall earnestly to begge your daily prayers for me that I may be still enabled through grace so to hold forth the Word of life unto you that I may rejoyce in the day of Christ that even to you-ward I have not run in vain neither laboured in vain which I hope you will not fail to doe for April 21. 1658. Your servant in the work of the Lord ARTHUR JACKSON A Preface or Advertisement To
that launceth a sore to the end he may heal it and when their afflictions have brought forth the quiet fruit of righteousnesse he binds them up again that is by binding he heals them for Physicians say that the carefull and skilfull binding up of a wound doth much conduce to the cure of it and hence binding in this sense is so often mentioned in the Scriptures The diseased have ye not strengthened neither have ye healed that which was sick neither have ye bound up that which was broken Ezek. 34.4 He healeth the broken in heart and bindeth up their wounds Psal 147.3 Vers 19. He shall deliver thee in six troubles c. That is though God send never so many troubles following successively one in the neck of another or compassing thee about at one and the same time so that there seems to be no way of escape he will deliver thee from them yea from all that can befall thee not only these afterwards mentioned but any other more grievous then these the Lord will not be weary of protecting thee from troubles or delivering thee out of adversity but again and again he will be thy refuge and give a comfortable issue out of them all so that no evil shall touch thee and this last clause may be meant either of the evil of sin to wit that God would preserve him from defiling himself with sin in his troubles or of the evil of punishment to wit that in his troubles all should be for his good there should be no wrath in his sufferings which only makes troubles truly evil Vers 21. Thou shalt be hid from the scourge of the tongue That is from reproaches backbitings slaunders false accusations and witnesses of malicious wicked men for as in a scourge there are many cords so there are many severall waies wherewith wicked mens tongues do lash and wound Gods righteous servants and they are said to be hid from the scourge of the tongue whom the Lord either preserves from being slaundered or reviled or else defends against all such lies and calumnies by causing their righteousnesse to break forth as the light and their just dealing as the noon day Vers 23. For thou shalt be in league with the stones of the field c. That is they shall be so far from doing thee any hurt and so ready rather to do thee good as if there were a mutuall covenant of friendship made betwixt thee and them Now the stones of the field may in this sense be said to be in league with Gods people 1. When they are not an occasion of the least hurt unto them as they pass up and down from one place to another not so much as of dashing their foot against a stone Psal 91.12 2. When they no way hinder the encrease of their land but rather are a help thereto and when the most stony and rocky places yield great store of fruit according to that Deut. 32.13 He made him suck honey out of the rock and oyle out of the flinty rock and that of Iob chap. 29.6 The rock poured me out rivers of oyl 3. When the stony walls raised about their fields are such a sure defence thereto that they are safely preserved from all dangers whatsoever and 4. When neither stones nor rocks of the field do harbour any poysonous serpents or ravenous beasts that do suddenly break out and hurt Gods people Vers 24. And thou shalt know that thy tabernacle shall be in peace That is thou shalt see thine house free from the invasion of any enemy and from home-bred dissention yea that thy house and house-hold affairs do all prosper and shalt not fear but be fully perswaded of the continuance hereof in time to come And thou shalt visit thy habitation and shalt not sin That is thou shalt wisely and successefully order upon all occasions thy house-hold affairs the more circumspectly watchfull not to sin against God because of the experience thou shalt have of Gods blessing thee in a right way Vers 25. Thou shalt know also that thy seed shall be great c. That is though now thou hast lost thy children yet God shall restore them again and they shall grow to an innumerable multitude Verse 26. Thou shalt come to thy grave in a full age c. That is though there seems now no hope of thy recovery yet recover thou shalt and shalt die old and full of daies and be buried with honour Vers 27. Lo this we have searched it so it is c. That is Though I alone have spoken yet this I presume is the judgement of us all we have all found this true by diligent enquiry and clear experience and therefore learn it believe it and make a holy and good use of the knowledge of it CHAP. VI· Vers 2. OH that my grief were throughly weighed c. Eliphaz sought to make good that there was no true piety nor fear of God in Iob because his passions in his afflictions were so violent and his complaints so grievous and bitter in the two foregoing chapters Iob now undertakes to shew that his calamity grief and anguish of spirit were such and so intolerable that they might well drive him to those bitter complaints that he had uttered though his heart were all the while upright towards God According therefore to this drift and aime of Iobs words they may be understood two severall waies 1. That if his grief that is the bitternesse and anguish of his spirit and his lamentations and complaints were laid in one scale and his calamity and distresse both outward and inward were laid in the other and so weighed together his calamity would far overweigh his grief and bitter complaints his calamities being indeed heavier then all the sands of the sea according to that which Iob saith also in another place chap. 23.2 My stroke is heavier then my groaning or 2. That if his grief and calamities were weighed against the sand of the sea they would be found heavier then that as elsewhere the wrath of foolish wicked men is therewith compared Pro. 27.3 A stone is heavy and the sand weighty but a fools wrath is heavier then them both However doubtlesse Iobs intention in these words is to shew that such misery as he had undergone might well make any man that was flesh and bloud to complain as bitterly as he had done yea though therein he should forget himself Vers 3. Therefore my words are swallowed up That is I want words to expresse my grief and misery when I would set forth what I suffer extreme anguish stops my mouth and I am not able to utter what I would say Vers 4. For the arrows of the Almighty are within me c. That is God hath not only wounded me with divers and many outward calamities but besides also he hath wounded my spirit inwardly by making impressions of his wrath upon my conscience perswading me that these things he hath laid upon me in his
doe for he knoweth vain men that is he knoweth that poor frail man cannot in the least withstand his will he may doe what he will with him and 4. It may imply the reason why there is no excepting against the wisedome of Gods proceedings even when he doth cut off and destroy namely because he knoweth vain men that is he knoweth exactly all that is amisse in man though poor simple man cannot comprehend the waies and wisedome of God yet God knows the vanity of man the pronenesse of his nature to sin and even when there is nothing to be discerned that is not right in the outward conversation yet he knoweth the vanity that is in their hearts so that men may wonder at the afflictions of those that yet are most justly afflicted because they know not that evil in them which God knows by them And this I the rather think is principally intended because hereto agree the following words he seeth wickednesse also will he not then consider it as if he should have said since God seeth all the evil that is done by the children of men shall we or can we think that God will passe it by as if it were nothing and not lay it to heart to punish men for it Noe surely Vers 12. For vain man would be wise though man be born like a wild asses colt Some conceive that man is here said to be born like a wild asses colt because indeed when they first come into the world there seems to be no more knowledge and understanding in an infant newly born then in a wild asses colt newly foaled But I rather think that this phrase relates to that bruitishnesse which is in all men naturally as they are born into the world since the fall of our first parents to wit that they are no more able to comprehend the things and waies of God then a wild asses colt is able to comprehend matters of reason So that these words are I conceive added as in a way of derision vain man would be wise c. that is foolish man hath a high opinion of his own wisedome and will many times pretend to so much wisedome and understanding as to be able to judge of Gods waies and to expostulate with God concerning his works whereas naturally poor wretch man is as bruitish as unteachable and untractable for the understanding of the things of God as a wild asses colt is This is I take it the clear meaning of the words yet some would have the meaning to be this that vain man would be wise that is he would be made wise to wit by Gods chastisements though naturally he be as bruitish as unteachable untractable in regard of such knowledge as the most stupid and untamed creature that is Vers 13. If thou prepare thine heart and stretch out thine hands towards him That is if thou wilt with all sincerity of heart pray to the Lord for pardon and grace for the stretching forth of the hands to heaven is the gesture of those that pray as we see in Solomon 1 Kings 8.22 whereby is signified 1. The lifting up of the heart to God 2. Their earnest desire and assured hope of receiving from God what they beg of him 3. A holy striving with God or an earnest intention of spirit as it were to take hold of God and 4. Their yielding up themselves to God as ready to doe whatever he will have them Vers 14. If iniquity be in thine hand c. That is if there be any sinfull practise thou hast been inured to or if there be any thing unjustly gotten in thy possession put it farre away that is abandon it utterly And let not wickednesse dwell in thy tabernacle that is neither walk thy self in any way of wickednesse nor suffer those of thy family to doe that which is evil in Gods sight though wickednesse may get into thy house yet when thou knowest it let it not stay there Vers 15. For then shalt thou lift up thy face without spot Iob had said chap. 10.15 If I be righteous yet will I not lift up my head in reference to this Zophar tells him here that if he would with a prepared heart repent and turn to the Lord he might then lift up his head Then shalt thou lift up thy face without spot that is then mayest thou walk chearfully and comfortably and hold up thy face before God or man as any occasion is offered without fear and without shame Because when men have their faces spotted with dirt they are ashamed to shew their faces whereas if those spots be washed away then they go abroad again without blushing or fear therefore when a man can appear before God or man with a countenance not cast down either through the guilt of any foul spot of sin that lies upon him or the shame of any reproach or dishonour that lies upon him or of any punishment wherewith God hath testified against him he may be then said to lift up his face without spot Yea thou shalt be stedfast and shalt not fear The first clause thou shalt be stedfast may be meant 1. Of the stedfastnesse of his outward condition to wit that being upon his true repentance received into Gods favour he should be established in a sure and stedfast prosperous condition whereas when hypocrites are in a prosperous estate ther 's no certainty of their continuance therein they stand in a slippery place being ever in danger of a dismall change and fall his prosperity should be stedfast and permanent free from all danger of the return of any such calamities as now he had suffered and 2. Of the stedfastnesse of his mind to wit that he should have a setled and composed mind through the assurance of Gods favour and so free from all distraction of fear and then thou shalt be stedfast is explained by the following words and shalt not fear Because men in fear are alwaies full of many roving distracted thoughts sometimes suggesting this or that evil which they fear will come upon them and sometimes contriving diversely what course they should take to help themselves hence they say is this expression thou shalt be stedfast and shalt not fear I know there are some that include in this promise likewise that spirituall stedfastnesse whereby he should be preserved from relapsing into sin But I cannot see that this is so clear in the words Vers 16. Because thou shalt forget thy misery and remember it as waters that passe away That is thou shalt quite forget all thy former misery or at least thou shalt scarcely or very little remember it for three things the expression here used may imply 1. That he should so long be freed from those calamities that had afflicted him that he should in a manner forget that ever he had been so afflicted 2. That he should be so perfectly delivered from those manifold miseries and calamities that he now lay under that there should not
in the right Vers 5. For Iob hath said I am righteous c. The same in effect he objected against Iob in the foregoing chapter vers 9. concerning which see the Note there As for the following clause and God hath taken away my judgement this we find Iob spake in expresse tearms chap. 27.2 But yet neither did Iob intend thereby to charge God with punishing him unjustly concerning which see also the Note there for then he had directly blasphemed and the Devil had gotten his will of him nor do I think that Elihu intended to charge him with this blasphemy as his friends had done as we may see chap. 8.2 3. and elsewhere For Elihu judged more favourably of him and had professed before chap. 32.14 that he would not answer him as they had done No all that Elihu chargeth him with is that by his pleading the innocency of his life with such vehemency and by his impatient complaints of his sufferings and of the Lords not discovering to him the reason thereof he did in a manner imply that God had dealt unjustly with him Vers 6. Should I lie against my right c. Some Expositours say that Elihu in these words chargeth Job with saying that God would have had him lie against his right or that unlesse he would doe so he might not be suffered to speak But methinks he doth plainly allude to that which Job had said chap. 27.4 5 6 where he protested that he would not against his conscience condemn himself As for the next clause my wound is incurable without transgression that Elihu seems to have gathered from that which Job said chap. 6.4 and 9.17 concerning which see the severall Notes there Vers 7. What man is like Iob who drinketh up scorning like water That is who scorneth and reproacheth not man only but God too with as much greedinesse and delight as thirsty men drink water which neither for the costlinesse of it nor for the strength of it they need drink sparingly The like expression we had before chap. 15.16 concerning which see the Note there Yet I know there are divers learned Expositours that understand this otherwise to wit that there was never man like Iob of such wisedome and gravity c. that by speaking such absurd and ridiculous things did so expose himself to the scorn and derision of all men as if he were glad to swallow down all the reproaches and scorn that could be cast upon him Vers 8. Which goeth in company with the workers of iniquity c. That is Who carrieth himself so as if he would be numbred amongst wicked men because he treads in their steps and useth their language whilst in the mean season he stands so much upon his innocency and righteousnesse Vers 9. For he hath said It profiteth a man nothing that he should delight himself in God This Elihu would gather from those words of Iob wherein he maintained that God doth often afflict the righteous as sorely as the wicked and prosper the wicked as much or more then the righteous as we may see chap. 9.22 and 21.7 c. as likewise from those complaints of his that God had dealt so severely with him who had yet endeavoured in all things to approve himself to God Yet I conceive the utmost that Elihu intended here to charge upon Iob was that by uttering these things in such an impatient manner he seemed to think that it was no advantage to a man to live holily and righteously not that he did indeed think so or had in expresse tearms said so Many things Iob had spoken wherein he had so clearly expressed his hope and confidence in God that Elihu could not have so hard an opinion of him only God would have Iob reproved thus sharply that he might see how much evil there was in his murmuring against God Vers 13. Who hath given him a charge over the earth or who hath disposed the whole world This is added to prove what he had said in the foregoing verses namely that there was no possibility that God should deal unjustly with any man Who hath given him a charge over the earth c. as if he should have said God is of himself the supreme Iudge and Governour of the whole world as being the sole Creatour of it he is not appointed thereto by any other Power that is above him who should give him in charge how he should govern the earth nor hath he any counseller but as in making he alone disposed all things as they are so he only disposeth of them by way of Providence and government and therefore he cannot judge unjustly And indeed the inference is unquestionable upon these three grounds First because there being none above him there is no danger lest he should deal unjustly through being constrained or overawed by any higher power as amongst men inferiour magistrates often doe Secondly because if there were none to give him a charge over the earth there was none whom he could offend in not following his charge he was absolute in his power and might doe with his own creatures what he pleased there being none that could say Why have you done thus I gave you no such command And thirdly because the supreme Iudge of the world from whom there can be no appeal must needs be just by his nature and essence or else there were no assurance but that all things might be brought into utter confusion Vers 14. If he set his heart upon man c. To wit to observe exactly all that he doth amisse or to destroy and cut him off if he gather unto himself his spirit and his breath that is if he call back to himself that soul life and breath which he as the fountain of life hath severally imparted to the sons of men the phrase here used is much like that Psal 26.9 Gather not my soul with sinners nor my life with bloudy men all mankind must needs then perish at once and turn to dust as it follows in the next verse All flesh shall perish together c. But why is this here alledged how easily God can in an instant destroy all mankind I answer farther to clear what was implyed in the foregoing verse by affirming that God had no power above him that had committed to his charge the government of the world but that the absolute soveraignty thereof as he was the Creatour of it was solely in himself namely that God is most just and cannot do wrong to any man whatsoever and that upon the three grounds alledged in the foregoing Note as likewise also that he is infinitely good and gracious and cannot be cruell and tyrannicall as is evident by his gracious supporting and continuing all things in their being so long as he hath done whereas he could so easily in a moment bring all to nothing Vers 16. If now thou hast understanding hear this hearken to the voice of my words As if he had said As thou art
of our deliverances to thee without the least self-respect and 2ly with as much affection as possibly I can not praising thee with my lips when my heart is far from thee I will shew forth all thy marvellous works But how could he doe this the wonderfull works of God being infinite in number I answer Either this must be restrained to the miraculous deliverances which God had wrought for him and his people or the meaning must be that he would speak of the severall sorts of his marvellous works or else he shews hereby not what he should be able to doe but what he did desire and would endeavour to doe Vers 2. I will be glad and rejoyce in thee c. To wit as acknowledging thee the only authour of all my joy I will sing praise to thy name O thou most high that is who dost every way transcendently excell those that are highest and greatest here in this world And this title David gives God in this place because in his marvellous works for him and his people he had shown himself such Vers 5. Thou hast rebuked the heathen c. See the Note upon Psal 6.1 This implyes that his enemies were many as it were from severall nations combined together against him thou hast put out their name for ever and ever to wit either by destroying them utterly that so they may be no more named amongst the living and by degrees their very memory perish together with them or by bringing them to such a reproachfull ruine that they lose thereby all that glory and renown they had formerly gotten Vers 6. O thou enemy destructions are come to a perpetuall end c. If we read this as it is in the margin of our Bibles The destructions of the enemy are come to a perpetuall end and their cities hast thou destroyed c. the meaning seems then to be clearly this O Lord thou hast put an end to the destructions which the enemy began to make amongst thy people and thou hast destroyed their cities whereas they thought to have destroyed ours But reading it as it is in our Bibles it may be understood either to be spoken ironically O thou enemy destructions are come to a perpetuall end and thou hast destroyed cities c. as if he had said O thou enemy thou hast fâ—nished the ruine thou didst intend to bring upon us by destroying our cities to which then that must be opposed which follows in the next verse But the Lord shall endure for ever c. Or else it must be understood as spoken by way of insultation over the proud enemy as it he had said Whereas thou O proud enemy didst resolve never to give over destroying till thou hadst brought all to ruine destructions thou seest are come to a perpetuall end thou shalt no more for ever destroy as thou beganst to doe thou hast indeed destroyed cities c. but vers 8. the Lord shall endure for ever he hath prepared his throne for judgement that is it belongs to him to judge the world as a righteous judge and though therefore he doth it not at all times he will certainly doe it Vers 9. The Lord also will be a refuge for the oppressed That is Such they shall esteem him and such he will be unto them Vers 10. Thou Lord hast not forsaken them that seek thee That is those that endeavour to approve themselves to thee that they may enjoy thy favour or those that by faith do pray unto thee and indeed this last is chiefly here meant Vers 11. Declare among the people his doings That is Not only amongst the Israelites but also amongst the nations far and near Vers 12. When he maketh inquisition for bloud he remembreth them c. That is the people mentioned in the foregoing verse or the humble mentioned in the following clause he forgetteth not the cry of the humble And this phrase when he maketh inquisition for bloud implyeth first that though shedders of bloud may escape for a time yet they shall sooner or later be called to an account secondly that no excuses or pretences shall clear or secure those that are indeed guilty of bloud and thirdly that God makes precious account of the bloud of those of whom the world makes no reckoning at all Vers 13. Consider my trouble O thou that liftest me up from the gates of death That is say some Expositours from the counsels and plots of mine enemies making the ground of this expression to be the custome of all nations in making the gates of their cities the place where they sat in counsell concerning the affairs of the Common-wealth See the Note Gen. 22.17 But rather I conceive that by being lifted up from the gates of death is meant his being delivered from desperate dangers wherein he seemed to be nigh unto death from the jaws of death from the mouth and brink of the grave which indeed those words thou that liftest me up seem much to favour See the Note Job 38.17 Yet by the gates of death may be meant the power and dominion of death which agreeth with that expression of the Apostles of deaths reigning Rom. 5.14 Vers 14. That I may shew forth all thy praise in the gates of the daughter of Sion c. That is in the solemn assemblies of the inhabitants of Sion for they used to be in the gates of Jerusalem And why the inhabitants are called the daughter of Sion see in the Note upon 2 Kings 19.21 and the elegancy is observable of opposing here the gates of Sion to the gates of death mentioned in the foregoing verse God lifted up David from the gates of death that he might praise him in the gates of Sion Vers 16. The Lord is known by the judgement which he executeth c. This may be meant generally of all the judgements which God executeth on wicked men because they do all shew forth the power and holinesse and justice of God but rather here that judgement seems to be particularly intended which is expressed in the following words the wicked is snared in the work of his own hands because nothing doth more notably discover the wisedome power justice and providence of God then when he causeth wicked men to be entangled by their own cursed practises In the close of this verse these words Higgaion Selah are added Concerning Selah see the Note Psal 3.2 As for that word Higgaion it signifyeth meditation and therefore it may seem added to imply that the foregoing clause was worthy mens most serious thoughts yet some take it to be some tearm of musick Vers 17. The wicked shall be turned into hell c. By hell in the Scripture is sometimes meant the grave as Psal 16.10 Thou wilt not leave my soul in hell but if nothing else were intended here there were nothing then threatned to these wicked wretches but what is common to the godly together with them It must therefore be understood here I
the wicked man was ready to flatter himself that God would never require his wickednesse of him as he had said before vers 13. the Lord would make him see the contrary and would to that end seek out his wickednesse that is call him to an account lay all his sins to his charge and judge and punish him for them till he found none that is till there be no wickednesse of his left unpunished or till by destroying such wretches there be no more foot-steps to be seen of any such wickednesse according to that Ezek. 23.48 where the Lord having shown how he would destroy his rebellious people he adds Thus will I cause lewdnesse to cease out of the land Others I know understand this last clause of wicked men thus seek out his wickednesse till thou find none that is Destroy thou the wicked man till there be none left or that others may be warned by his example and so there may be no more any such Atheisticall wretches to be found upon the earth Others take it thus Discover thou Lord the evil purposes of the wicked man and then they shall not be able to effect what they have mischievously intended But the first Exposition is farre the best Vers 16. The Lord is King for ever and ever c. This is here alledged as that whereon he grounded his hope and desire that God would destroy the wicked namely because being the great King of the world to him it belonged to execute judgement and being King for ever though he did deferre to help his oppressed people for a time yet there was no perill in that since it would be alwaies in his power to doe it Now for the following clause the heathen are perished out of his land either it is meant of the wicked Israelites who are here called the heathen to shew that they were no better then heathens in Gods account whence it is that the prophet useth that expression Amos 9.7 Are ye not as children of the Ethiopians to me O children of Israel saith the Lord and then it must be taken as a commination that God would certainly destroy them out of his land though it be expressed as if it were done already to shew the certainty of it and by way of triumphing in their approaching ruine Or else rather it is meant of the Canaanites whom God cast out before the Israelites and then it is added that thence he might imply that as God had cast out and destroyed those nations for their wickednesse so he would likewise doe with those wicked Israelites that now defiled the land by their wickednesse no lesse then the other had done Vers 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart Some read this last clause Thou wilt confirm their heart and then the meaning is that God would support and bear up the spirits of his servants in hope that he would not for ever forsake and cast off his people and so would enable them still to call upon him PSALM XI Vers 1. IN the Lord put I my trust how say you to my soul Flee as a bird to your mountain It is most probable that this Psalm was composed by David either when he was in great streights or in remembrance of the great streights he had been in by reason of Sauls persecution So that these words may be taken as spoken to his friends whose hearts fainting because of the long continuance of their troubles they might advise him to lay aside all hope and expectation of the kingdome and to provide for the saving of his life and the lives of his followers by fleeing speedily out of the land to some place of safe refuge In the Lord saith David put I my trust who hath promised me the crown and kingdome of Israel how say ye to my soul Flee as a bird to your mountain that is how is it then that ye will perswade me that like a timorous coward I should flee away out of the kingdome to some place of safety as the poor fearfull bird is wont to fly up to the mountains to escape away from the fowler Or secondly they may be taken as spoken to the people of the land either because they also might advise him for the kingdoms peace to fly out of the land and so to get him out of Sauls reach or because they would afford him no place of refuge but were still ready to betray him into the hands of Saul by means whereof he was forced to fly as a bird from one place to another and must needs be dangerously tempted to flee from the people of God to secure himself Or thirdly which seems to me most probable they may be taken as spoken to his enemies and that either with respect to their deriding him because he hid himself in the caves and rocks of the mountains and fled still from one hold to another not daring to appear against Saul in the open field and indeed it is noted that twelve severall times he fled from one place to another to secure himself or because their continuall persecuting of him not suffering him to be quiet in any place but pursuing him up and down as when one doth hunt a partridge in the mountains as David said to Saul 1 Sam. 26.20 was all one in effect as if they had said that he should fly out of the land to save his life according to that which he said of his enemies in the same place vers 19. They have driven me out this day from abiding in the inheritance of the Lord saying Goe serve other gods concerning which see the Note there But however this expression How say ye to my soul c. may imply what a sore temptation he found this in his mind or what a wounding it was to his soul that he should be thus insulted over or driven to these extremities by his enemies or thus sollicited by his friends or others to abandon his countrey and the hope that he had in the promise of God yet the meaning may be only How say ye to me flee as a bird c. of which see the Note Psal 3.2 Vers 2. For loe the wicked bend their bow that they may privily shoot at the upright in heart That is at me and my followers that never meant Saul any hurt but rather have deserved well both of him and the kingdome Now this is added as a reason according to that which is said of the foregoing verse either first why his friends or the people advised him to flee away for his life to wit because Saul and his followers would no where suffer him to live in safety and so these words must be taken as the words of those that did thus advise him or secondly why he charged the people with saying that he should flee as a bird to the mountains namely because they would not afford him any succour or shelter though they saw his enemies so eager
most probable that this Psalm was then composed only his or their distresse is the more passionately expressed in that as one ready to perish he cryeth out for help without naming the parties for whom he desires it and as a reason of this his desire he alledgeth the generall corruption of the times that there was scarce a godly or faithfull man to be found because this sets forth their danger to be great in regard there were so few from whom any help could be expected and there were so many in every place that would be ready to wrong and betray them and it might well be feared lest in such an universall depravation of manners even they also might be corrupted Vers 2. With flattering lips with a double heart do they speak That is a heart that suggests one thing to be spoken with the tongue in the mean season intends the contrary For the first clause They speak vanity every one with his neighbour see the Note Job 31.5 Vers 3. The Lord shall cut off all flattering lips and the tongue that speaketh proud things By the tongue that speaketh proud things may be meant such as without fear of God or man cared not whom they slandered or what falshoods they reported of them or such as when they had intangled men with their flatteries did then imperiously threaten them or insult over them or such as boasted of themselves or of their deceits and subtle practises whereby they doubted not to ruine David and others that feared God as seems to be expressed in the following verse Who have said With our tongue we will prevail c. and in all probability this was meant of Sauls courtiers and others that sided with him to seek Davids ruine See 1 Sam. 20.31 and 23.23 Vers 5. I will set him in safety from him that puffeth at him See the Note Psal 10.5 Vers 6. The words of the Lord are pure words c. That is wholly free from all vanity and falshood and so not like the words of sinfull men full of lying and flattery and deceit yea the words of the Lord are so pure in themselves that they are the means of purifying the children of men And this is added here to shew how safely the poor might rely on that promise of God mentioned in the foregoing verse As for the following words how the words of the Lord are tryed words as silver tryed in a furnace of earth purifyed seven times see in the Note 2 Sam. 22.31 and why it is said seven times see Gen. 33.3 Vers 7. Thou shalt preserve them from this generation for ever That is Thou wilt alwaies preserve them from the men of this generation though they all in multitudes combine against them Yet some would have the meaning to be that God would for ever preserve his servants from all such wicked wretches as were those of that generation Vers 8. The wicked walk on every side when the vilest men are exalted This expression of walking on every side implyes first that they then swarmed in every place whereever a man could come secondly that they did not hide themselves but boldly and arrogantly strutted about vaunting themselves in their wickednesse and thirdly that they went about seeking to lay wait to ensnare and to mischief the righteous PSALM XIII Vers 1. HOw long wilt thou forget me O Lord for ever That is How long wilt thou continually seem not to mind me or how long wilt thou proceed to disregard me as if thou meantest never more to mind me Vers 2. How long shall I take counsell in my soul having sorrow in my heart dayly This David complains of because men in trouble will be eagerly busie to devise in their minds how to free themselves and through sollicitous fears and cares their minds will run from one thing to another not knowing what to pitch upon even as sick men are wont to tosse up and down in their beds not knowing how to lye at ease but alas get nothing hereby but the wearying and vexing of their minds with anxious and distracting thoughts all proving vain and their sorrow rather encreasing dayly upon them then otherwise till God is pleased to send them relief I know there are some understand this word dayly as implying the greatnesse of Davids sorrow in that it lay heavy upon his heart even in the day time when businesses are wont to free men from such carking cares but our Translation will hardly bear such an Exposition Vers 3. Lighten mine eyes lest I sleep the sleep of death Some understand this thus Keep me waking and watchfull lest if I grow secure and fall asleep my sleep prove like that of those that die in their sleep But by desiring that God would lighten his eyes he rather desires either first that God would inform him by the counsell of his spirit what course he should take lest otherwise he should perish being left to himself and so these words may have reference to that he had said in the foregoing verse How long shall I take counsell in my soul c. or secondly that God would chear up his fainting spirit and comfort his soul by delivering him out of his troubles and causing the light of his countenance again to shine upon him lest he should die in his sorrow and misery for indeed as sorrow and fainting do usually darken the eyes whence is that Lam. 5.17 For this our heart is faint for these things our eyes are dim so when the spirits are cheared and the heart comforted it may well be tearmed an enlightening of the eyes See 1 Sam. 14.27 and the Note 2 Sam. 22.29 or thirdly which I like the best though all three may be comprehended that God would protect his life and that by preserving him out of the hands of his enemies Saul and others For the Lords giving and preserving of life is often expressed in the Scripture by the enlightening of the eyes as Prov. 29.13 The poor and the deceitfull meet together the lord lighteneth both their eyes and Joh. 1.4 In him was life and the life was the light of men Vers 4. Lest mine enemies say I have prevailed against him c. To wit notwithstanding my confidence in thee which must needs Lord tend to thy dishonour and those that trouble me rejoyce when I am moved that is when I am overthrown and moved from that condition wherein at present I am or trusted to have been Vers 5. But I have trusted in thy mercy c. As if he had said Let them doe what they will be things never so bad with me I will never be moved from this hold Vers 6. I will sing unto the Lord because he hath dealt bountifully with me That is when God shall have dealt bountifully with me I will for that sing praise unto his name PSALM XIV Vers 1. THe fool hath said in his heart There is no God c. David here bewails the horrible
what he had said before vers 4. concerning the multiplyed sorrows of those that hastened after other Gods But still we see he speaks of his inheritance My lines are fallen to me c. as alluding to earthly inheritances which fall to men by lot after they have been divided by lines and of this last see the Note Deut. 32.9 As for them that understand the whole Psalm of Christ they take this verse to be an expression of the precious account that Christ makes of his Church his inheritance given him of his father Vers 7. I will blesse the Lord who hath given me counsell c. That is who hath by his spirit perswaded and enclined my heart thus to chuse thee for my part and portion and so in other things also to doe what may be pleasing unto thee my reins also instruct me in the night-seasons that is by the inward and secret instinct of Gods spirit I find my thoughts affections and desires moved as to other things agreeable to Gods will so especially to this of chusing God to be my portion see the Note Psal 7.9 and this he mentions to have been done in the night when he had no body else to counsell him but God yea and constantly night after night in the night-seasons because indeed when men are free from worldly imployments and the distraction of the senses the spirit of God finds the minds of men fittest for serious and holy meditations and withall haply thereby to advance the praise of God in that by the inspirations of his holy spirit he was moved to those holy thoughts and desires at those times when men are usually surprized and overborn with drowsinesse and if awake subject rather to distracting affrightments yea often overborn by temptations to sin Indeed they that understand each passage of this Psalm of Christ do otherwise expound these words to wit that God did inwardly counsell and strengthen Christ in that time of black darknesse that was upon his spirit when the Lord in a great measure withdrawing the light of his countenance and pouring forth his wrath upon him he was thereby inwardly both in soul and body filled with most exquisite tortures through pain and grief and fear which made him cry out Father if it be possible let this cup passe from me and afterwards My God my God why hast thou forsaken me But the former Exposition is to me far the better Vers 8. I have set the Lord alwaies before me c. The Apostle Peter expresly saith that David spake this concerning Christ Act. 2.25 For David speaketh concerning him I foresaw the Lord alway before my face c. and he proves it by shewing that the words following vers 10 could not be properly and literally understood of David But yet because the Apostle there yieldeth that these words were spoken by David and it is evident that he that speaks here speaks of himself I have set the Lord alwaies before me c. therefore for the resolving of this doubt we must say that though David spake these words of himself yet it was chiefly in reference to Christ and that not only because being a type of Christ he did as it were represent Christs person but also especially because Christ was now in his loyns according to the flesh and indeed the Apostle in that place seems to render this as the reason why he applyed these words of David to Christ Act. 2.30 31. Being a prophet saith Peter and knowing that God had sworn with an oath to him that of the fruit of his loyns according to the flesh he would raise up Christ to sit on his throne He seeing this before spake of the resurrection of Christ c. So that these words were spoken by David both concerning himself and concerning Christ I have set the Lord alwaies before me c. that is I have set my thoughts continually upon God as being ever present with me and that both as having respect in all things to doe his will as indeed it is said of Christ Phil. 2.8 that he humbled himself and became obedient unto death even the death of the crosse and also as â—esting solely upon him for help and support in all my troubles and sufferings Because he is at my right hand I shall not be moved that is because he is ever present with me and still ready to assist and protect me I shall not be moved from that happy condition wherein I stand I shall not lose the favour of God nor fall from my integrity nor from my hope and confidence in God And as these words are intended of Christ they imply also that he should not be swallowed up of his sorrows nor removed from his constant obedience to the will of his father Gods readinesse to assist is expressed by this phrase of his being at our right hand because the right hand is the chief strength of a man and thereby he assails his enemies and therefore this had need to be chiefly secured and protected Vers 9. Therefore my heart is glad and my glory rejoyceth c. That is my tongue see the Note Gen. 49.6 My flesh also shall rest in hope That is When my body shall be laid at rest in the earth it shall not be without hope of a joyfull resurrection For hope is here ascribed to the dead body figuratively as an earnest expectation and waiting for the manifestation of the sons of God is ascribed to the senselesse and unreasonable creature Rom. 8.19 Vers 10. For thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption This the Apostle Peter saith could not be spoken of David but of Christ only that is properly and literally and that because Davids body was left in the grave unto that day and was corrupted Act. 2.29 c. Let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us unto this day c. but he spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption and the like the Apostle Paul affirmeth concerning this place Act. 13.36 37. David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption but he whom God raised again saw no corruption But yet because David knew well that Christ should rise again as the head of that mysticall body which should all partake of the same benefit together with him and that by vertue of Christs resurrection even he also should one day be raised from the grave whence it is that Christ is called 1 Cor. 15.20 the first fruits of them that slept therefore David had doubtlesse respect also to himself in this which was principally and prophetically intended concerning Christ namely that God would not leave him for ever in the grave nor suffer him to perish in the pit of
corruption The Papists would from this place conclude that the soul of Christ immediately upon his death did locally descend into hell the place of the damned but without any just ground For in the Scripture frequently by the soul is meant the life of man see the Note Psal 7.2 3. which when a man is dead may be said to be overwhelmed or detained in the grave or else the whole person of man as Act. 7.14 Then sent Ioseph and called his father Iacob to him and all his kindred threescore and fifteen souls and 1 Pet. 3.20 where speaking of the Ark he saith wherein few that is eight souls were saved by water see also the Note Psal 5.2 And so likewise by hell is meant the whole state and dominion of death yea usually the grave so Gen. 42.37 Ye will bring down my gray hairs with sorrow to the grave and Psal 141.7 Our bones are scattered at the graves mouths the word translated grave is the very same that is here translated hell So that the meaning of these words Thou wilt not leave my soul in hell c. is no more but this Thou wilt not leave me in the grave or Thou wilt not leave me or my life under the power and dominion of death and because death chiefly seizeth upon the body therefore the body is here chiefly intended And indeed even amongst Pagan writers we find the like phrase as in Virgils Animamque sepulchro Condimus But however that it cannot be meant of Christs soul being locally in the hell of the damned is clear because first his soul was during the time of his buriall in Paradise Luk. 23.43 To day shalt thou â—e with me in Paradise that is in heaven 2 Cor. 12.2 4. secondly the words speak evidently of a deliverance from a penall condition whereas the Papists themselves hold that Christs soul was triumphant in hell thirdly the Apostles in the places before cited expresly say that David was left in that hell from whence Christ was raised so that it is clear they understood the words of Christs rising from the grave as the second clause doth more plainly expresse thou wilt not suffer thine holy one to see corruption that is Christ the holy one of God as the devils themselves called him Mark 1.24 Vers 11. Thou wilt shew me the path of life c. In Act. 2.28 it is render'd thus Thou hast made known to me the waies of life However the meaning of the words is this that God would raise Christ from the grave and bring him to live for ever in heaven and because by vertue of Christs resurrection all the members of Christ shall also rise again unto life eternall there is no doubt but that David spake this with reference to himself Yet the phrase that is here used Thou wilt shew me the path of life seems plainly to imply that the way of life was unknown and impossible to men till it was revealed to Christ and by him to the children of men and till by his resurrection he became the first fruits of them that rise and consequently that from God through Christ these three great benefits are conveyed to all the faithfull to wit 1. the enlightening of their minds with the knowledge of the way of life 2. the translating of them in their conversion from a state of death to a state of life and 3. the resurrection of their dead bodies to life eternall concerning which he adds In thy presence is fulnesse of joy or as it is render'd Act. 2.28 Thou shalt make me full of joy with thy countenance which is meant of the beatificall vision Whereas earthly joyes can never satisfie and are alwaies mixt with sorrows there shall be fulnesse of joy and that by reason of Gods favourable presence which as it is here in part so shall it be there in perfection the blisse of the glorified Saints and therefore it is said of the wicked 2 Thess 1.9 that they shall be punished with everlasting destruction from the presence of the Lord at thy right hand there are pleasures for evermore which is spoken either in relation to Christ because he was to sit in heaven at the right hand of his Father or in relation to the Saints and that either because they shall be set at Christs right hand and shall be in a state of favour and honour with God which sitting at Gods right hand imports or because they shall be brought to the enjoying of those pleasures by the mighty power and great bounty of God whence it is that he speaks of them here as the gifts of his right hand PSALM XVII Vers 1. HEar the right O Lord c. That is Hear him that pleads for nothing but that which is just and right or out of respect to the righteousnesse of my cause hear me O Lord give ear unto my prayer that goeth not out of feigned lips that is lips that plead not innocency where there is no such thing or that speak that which my heart thinks not Now this mention of the righteousnesse of his cause makes it most probable that this Psalm was composed upon occasion of Sauls persecution and the unjust clamours which his followers made against him Vers 2. Let my sentence come forth from thy presence As if he had said I appeal to thee from the unjust accusations of men deal with us according to that which thou that art the searcher of the heart findest and then I know mine innocency shall be made known in the destruction of mine enemies Vers 3. Thou hast proved mine heart thou hast visited me in the night thou hast tryed me and shalt find nothing c. That is nothing wherein I have injured these that are mine enemies Concerning Gods proving and trying mens hearts see the Notes Psal 7.9 and 11.14 Amongst other expressions whereby he sets forth how exactly God knoweth all that is in man this is one thou hast visited me in the night and that because 1. when men are then free from imployment God doth usually by his spirit instruct and perswade them to doe well 2. then they are wont to sin the more boldly by reason of the nights secrecy and 3. then many and various thoughts are wont to come into their minds I am purposed that my mouth shall not transgresse that is that I will not wrong mine enemies no not in a word or that I will not murmure against thee however mine enemies prosper c. or that my tongue shall not utter anything my heart thinks not Vers 4. Concerning the works of men by the word of thy lips I have kept me from the paths of the destroyer Some would have the meaning of the first clause Concerning the works of men to be in effect as if he had said As far as man may as far as it was possible for poor man to doe I have kept me from the paths of the destroyer Others think that having said in the foregoing
of any meat concerning which notice was given them that it had been offered to idols to wit because all the creatures being the Lords they were to use them to his glory and therefore might not eat them to the scandall of their brethren or because the whole world being the Lords they need not fear they should not have to eat seeing out of his rich store he was able to provide otherwise for them But if any man say unto you This is offered in sacrifice unto idols eat not for his sake that shewed it and for conscience sake The earth is the Lords and the fulnesse thereof Vers 2. For he hath founded it upon the seas and established it upon the flouds That is say some Expositours by the seas and by the flouds as we use to say in that sense that London stands upon the river of Thames But rather it is said that God hath founded it upon the seas c. because whereas the naturall place of the earth is to be under the waters God hath ordered it so that it is above the seas and above the flouds so that in outward appearance it seems as it were to stand upon the waters and hereby it was made fit for the habitation of his creatures See the Note Gen. 1.9 Vers 3. Who shall ascend into the hill of the Lord and who shall stand in his holy place As if he should have said Though all the inhabitants of the world be the Lords yet to dwell in Gods holy hill as members of his Church his peculiar people that 's a priviledge which few to speak of do enjoy yea even amongst those that are his people in outward profession But for the more clear understanding of these words see the Notes Psal 2.6 and 15.1 Vers 4. He that hath clean hands c. That is He whose works are blamelesse and a pure heart that is a heart purified by faith from all sinfull pollutions all erroneous opinions and carnall affections he that is carefull to approve his heart unto God as well as to avoid sin outwardly As for the following clause who hath not lift up his soul unto vanity that is diversly expounded Some understand it of the man that hath not worshipped idols which are often tearmed vanities in the Scripture see the Note 1 Kings 16.13 Others of him that doth not give his mind to vain and foolish sinfull practises or that doth not heed or trust in the vain and foolish designs of the world nor the allurements of Satans temptations see the Notes Job 31.5 and Psal 4.2 But there are two Expositions which most follow The one is that by lifting up his soul unto vanity is meant vain and false swearing for because they that swear do engage their souls thereby and as it were offer them up as a pledge unto God 2 Cor. 1.23 I call God saith the Apostle as a record upon my soul therefore the man that swears vainly and falsly may be said to lift up his soul unto vanity and so they make this to be much the same with that which follows nor sworn deceitfully The other is that by the man who hath not lift up his soul unto vanity is meant the man that doth not set his heart upon vanity because men are wont with much eagernesse to look and gape after those things which they earnestly desire Psal 123.1 2 therefore by a borrowed speech they that earnestly look after and greedily desire the vain things of this world riches and honours and pleasures or that prosecute eagerly any vain or sinfull desire they are said to lift up their souls unto vanity The same expression is used in the Hebrew much to the same purpose Deuter. 24.15 and Jer. 22.27 Vers 5. He shall receive the blessing from the Lord c. That is He and he alone shall receive the blessing which the Lord hath promised his people to wit all blessings temporall spirituall and eternall for thus are all these comprehended under this word the blessing 1 Pet. 3.9 knowing that ye are thereunto called that ye should inherit a blessing though indeed both here and there the blessing of eternall life may be principally intended concerning which Christ shall say Come ye blessed of my Father inherit the kingdome prepared for you c. Matth. 25.34 And so in the following clause and righteousnesse from the God of his salvation it is this blessing promised that is there tearmed righteousnesse to wit either because it shall be the reward of their righteousnesse or because God out of his righteousnesse or faithfulnesse will bestow it upon them in both which regards the glory of heaven is accordingly called a crown of righteousnesse 2 Tim. 4.8 See the Note Psal 5.8 Some I know understand this of the righteousnesse of God in Christ but in regard he speaks of rewarding the righteous the first Exposition must needs be intended Vers 6. This is the generation of them that seek him c. By a generation of men in the Scripture is usually meant some sort or kind of men as Matth. 12.39 An evil and adulterous generation seeketh after a sign and Luk. 16.8 The men of this world are in their generation wiser then the children of light and so it is taken here This is the generation of them that seek him that is These that I have before described are that sort or kind of men that do truly seek God and are the true people of God Yet withall I doubt not but that the title of the generation of them that seek him is here limited to these purposely to shew how vainly those Israelites boasted of being the seed and generation of Abraham and the peculiar people of God who in the mean time lived not as became Gods people and that though they went up amongst others to worship God in his holy place for this is spoken in reference to that before vers 3. who shall ascend into the hill of the Lord c. yet they did not indeed seek God and therefore in the second clause by turning his speech to God for so some read it as it is in the margin of our Bibles that seek thy face O God of Iacob he doth as it were call God to witnesse that it was so and so doth withall covertly imply that however men might esteem them Gods people yet before Gods tribunal it would not be so But if we read it as it is in our Text the meaning is this that seek thy face O Iacob that is seek to joyn themselves to the true Church and people of God according to that of the prophet Isa 44.5 One shall say I am the Lords and another shall call himself by the name of Iacob c. Vers 7. Lift up your heads O ye gates and be ye lift up ye everlasting doors and the king of glory shall come in In these words first David expresseth his earnest desire that the Temple might be built and the Ark settled therein and
conceive it as evident that he intends hereby to shew that it was whilst he was sorely terrified in conscience and perhaps also under the heavy pressure of some sicknesse or some other outward affliction that he kept silence and confessed not his sins to God So that the meaning of the words is this When I kept silence that is As long as I forbear to goe to God confessing my sin and begging mercy at his hand but did still dissemble and conceal my sins and sought ease otherwaies my bones waxed old that is my strength decayed or my inward parts were pained and withered and parched see the Note Job 30.17 he alludes to sores that corrupt and fester whilst they are concealed from the Chirurgeon through my roaring all the day long to wit by reason of the terrours of Gods wrath that were upon him as if he had said though I powred forth my sorrow with cries more like the roaring of a beast then the complaints of a reasonable man neither that nor any thing else gave me any ease but rather encreased my misery as long as I neglected to acknowledge my sins Vers 4. For day and night thy hand was heavy upon me c. To wit in terrours of conscience and perhaps likewise in some grievous outward affliction see the foregoing Note my moisture is turned into the drought of summer that is my radicall moisture is dried up as the moisture of the earth is dried up in the heat of summer see the Note Psal 22.15 Vers 5. I acknowledged my sin unto thee and mine iniquity have I not hid c. David repeats it here thrice and with three severall expressions that at length he acknowledged his sins to God thereby to imply how full his confession was and that he hid nothing from him And again by that word I said in the third clause I said I will confesse my transgressions the freedome of his confession is also implyed namely that after some deliberation with himself he voluntarily resolved upon it as believing assuredly that he should find mercy with God and thou forgavest the iniquity of my sin that is thou didst remit the punishment of my sin for so the word iniquity is sometimes taken see the Note Psal 31.10 thou didst withdraw the stroke of thine hand that was upon me or thou forgavest the evil and guilt that was in my sin that is thou didst assure me that thou hadst pardoned it and so my torment was presently eased Vers 6. For this c. That is say some Expositours for the pardon of sin But rather we must understand it thus For this that is Because thou dost so readily forgive those that confesse their sins and seek to thee for mercy or because thou hast dealt thus graciously with me therefore shall every one that is godly pray unto thee in a time when thou mayest be found that is whilst yet there is grace offered before death for after death there is no seeking for mercy yea indeed at the hour of death men are hardly wonne to seek God in a right manner or before thou hast pronounced an irrevocable sentence against them or before thou dost withdraw thy spirit and grace from them even whilst they feel their hearts stirred within them to fly to the Lord for mercy and so they seek the Lord with all their hearts for then is the Lord near at hand to hear mens prayers Isa 66.2 Jer. 29.13 whereas if they quench these motions of Gods spirit the Lord perhaps may resolve never so to strive with them any more Surely in the flouds of great waters that is in the greatest troubles see 2 Sam. 22.17 they shall not come nigh unto him that is to overwhelm or hurt him so far shall he be from being punished in wrath for his sins that even when there is in the place where he lives a deluge of overflowing calamities though he may be in very desperate dangers God will secure him And this therefore David applyes to himself in the next verse or proves it from his own example Vers 7. Thou art my hiding place c. See the foregoing Note and likewise the Notes Psal 17.8 and 27.5 thou shalt compasse me about with songs of deliverance that is by affording me many deliverances on all sides thou shalt give me occasion to sing many songs of praise unto thee It may also imply that God would give to those that were about him or to the whole people of God occasion to praise him both on his and their own behalf Vers 8. I will instruct thee c. Some take this to be inserted as Gods answer to the profession David had made in the foregoing verse of his confidence in God as if he had said Thou mayest well rely upon me for I will instruct thee c. see the Note Psal 25.4 I will guide thee with mine eye that is by keeping a watchfull provident eye over thee or by discovering to thee my watchfull care over thee which shall put thee in mind to avoid every evil way as Christ counselled Peter by casting his eye upon him Luk. 22.61 But I rather take these to be still the words of David As Psal 51.13 upon his own repentance David promiseth to stir up others to repent too Then will I teach transgressours thy waies c. so here likewise having repented and obtained pardon from God and found great comfort therein he undertakes to instruct others and to perswade them likewise directing his speech as to every man apart by himself I will instruct thee c. I will guide thee with mine eye that is by that which I have seen and whereof I have had experience in my self or rather by keeping a watchfull eye and looking to thee with much solicitous care as indeed Gods people ought to watch over one another Vers 9. Be ye not as the horse or mule that have no understanding c. As if he had said Hearken to my counsell and by my example be brought to repent and to turn unto the Lord Be not like brute beasts that will not be ordered by words whose mouth must be held in with bit and bridle lest they come near to hurt thee to wit to bite or kick thee implying that God had also waies to tame men if they would be stubborn against him which are the sorrows mentioned in the following words Vers 10. Many sorrows shall be to the wicked c. As if he had said If wicked men will not repent and turn unto the Lord their consciences will be often galled with the apprehensions of Gods wrath and besides many outward plagues will the Lord bring upon them the bit and bridle wherewith God subdues such refractory spirits and at last they must expect the weeping and wailing of hell but he that trusteth in the Lord mercy shall compasse him about that is he shall have comforts and blessings on all sides and shall be preserved from all dangers the Lords protection
compassing him as with a shield Psal 5.12 Vers 11. Be glad in the Lord c. Hereby he implyes what exceeding joy follows upon faith when men are thereby reconciled unto God and are assured of the pardon of their sins for of that he speaks in this whole Psalm PSALM XXXIII Vers 1. REjoyce in the Lord O ye righteous c. Thus as the foregoing Psalm ended so this begins for praise is comely for the upright to wit in regard they above others have such speciall and abundant cause to praise God so that no imployment is fitter for them as likewise because they alone do truly know God and heartily desire to glorifie his name and so from them it is acceptable with God whereas when wicked men that have no tast of Gods goodnesse do undertake to praise God they do but profane Gods holy name and therefore God abhors their praises see Psal 50.16 Vers 2. Praise the Lord with harp This Instrument is first mentioned wherein David did much delight and in the playing whereon he was eminently skilfull 1 Sam. 16.18 It is called Psal 81.2 the pleasant harp Vers 3. Sing unto him a new song This is required either to imply that to him that attentively considers the works of God there will still be occasion of composing new songs of praise or rather to imply with what fervency and chearfulnesse of spirit he desired they should praise God because upon occasions of unusuall joy they were wont to compose new songs and to fit them with some rare and exquisite tune and so they were sung and heard with the more earnestnesse and delight Yet some say that by a new song is meant a song that should never grow stale and out of date in the Church where the people of God do continually enjoy manifold blessings conferred upon them in Christ Vers 4. For the word of the Lord is right c. That is All his commands concerning the government of the world are just and equall every way right and unreprovable and all his works are done in truth that is sincerely without any guile and faithfully according to what he hath promised or spoken to his people Some indeed understand the first clause of the written word to wit that that word of the Lord is right that is that what he hath promised yea all that he hath spoken therein is faithfull and true sincere and without deceit yea every way blamelesse of which see also the Note Psal 19.8 But the first Exposition is the best as agreeing with that which follows vers 6 and 9. Vers 5. He loveth righteousnesse and judgement That is he loveth to do justice and judgement Vers 6. By the word of the Lord were the heavens made c. See the Notes Gen. 1.1 2 3 c. and all the host of them by the breath of his mouth that is by his command see the Note also Gen. 2.1 Yet some conceive that the three persons of the holy Trinity are here severally mentioned Vers 7. He gathereth the waters of the sea together as an heap c. This is meant of that gathering of the waters of the sea together in the first creation see the Note Gen. 1.9 and Job 38.8 9 10 yet because they are still kept in the hollow places of the earth by the same almighty power by which they were at first disposed of there it is expressed in the present tense He gathereth the waters c. he layeth up the depth in store-houses Vers 10. He maketh the devices of the people of none effect Though whole nations do combine together and set themselves to bring any thing to passe God can easily crosse them Vers 14. From the place of his habitation he looketh upon all the inhabitants of the earth So he calleth the sons of men as by way of contempt to imply the basenesse even of the greatest of them in comparison of the Lord whose throne is in heaven Vers 15. He fashioneth their hearts alike c. That is all mens hearts none excepted one as well as another And this is ascribed to God 1. because he it is that createth the souls and spirits of men in their first conception with all the severall faculties thereof see the Note Numb 16.22 and 2. because he ordereth and disposeth of their hearts and all the motions thereof as it is said of the kings heart Prov. 21.1 he turneth it whithersoever he will And this is here expressed thus to imply that therefore God must needs exactly know all men they being his workmanship yea even the thoughts and intentions of their hearts and much more their works which is expressed in the next clause he considereth all their works Vers 18. Behold the eye of the Lord is upon them that fear him c. See the Note Psal 11.7 Vers 20. Our soul waiteth for the Lord c. This he speaks in the name of the whole Church to wit that they would with all their souls wait upon God for help in all their troubles PSALM XXXIV The Title A Psalm of David when he changed his behaviour before Abimelech c. To wit feigning himself mad which circumstance seems here to be expressed because this tended much to the magnifying of Gods grace that notwithstanding his infirmity therein yet God was pleased to deliver him see the Notes 1 Sam. 21.10 11 13. This is also one of the Alphabeticall Psalms his exceeding joy causing him to compose this Psalm with the more exquisite art but for this see the Note Psal 25.1 Vers 1. I will blesse the Lord at all times c. That is as long as I live both in prosperity and adversity I will never forget this wonderfull deliverance And thus he ascribes his escape not to that which he did but to the providence of God which is more clearly expressed afterwards vers 4. Vers 2. My soul shall make her boast in the Lord c. That is from my very soul I will boast of the Lords favour and goodnesse to me the humble shall hear thereof and be glad that is they shall hear of my praising the Lord and out of love to God shall rejoyce that his name is so exalted or rather they shall hear of my deliverance and so shall be glad both on my behalf that God hath so preserved me and reserved me still to sit on the throne of Israel and on their own behalf as encouraged by mine example chearfully to expect the like deliverance from God For who are meant by the humble here see in the Note Job 22.29 Vers 3. O magnify the Lord with me c. This may be spoken to all the faithfull in generall or in particular to the humble mentioned in the foregoing verse Vers 4. He heard me and delivered me from all my fears And indeed when he was discovered and brought to Achish he could not but be surprized with divers fears as lest Achish should slay him and perhaps with great tortures to satisfie
his revenge or lest he should deliver him up into Sauls hands whom he knew now to be his enemy and many such like Vers 5. They looked unto him and were lightned c. This he speaks of those of whom he had said before vers 2. the humble shall hear thereof and be glad they saith he looked unto him to wit unto God in prayer with faith and hope waiting upon God see the Note Psal 5.3 and were lightened see the Note 2 Sam. 22.29 It may also be read as it is in the margin they looked unto him and they flowed unto him and then the meaning is that encouraged by the Lords delivering him they did in great numbers and with much earnestnesse alacrity and boldnesse not doubting of good successe flee unto the Lord for succour and their faces were not ashamed see the Note Psal 25.2 Vers 6. This poor man cryed c. This some take as spoken by David of himself and indeed very frequently in the Psalms David tearms himself poor and afflicted as Psal 40.17 But I am poor and needy c. and so in many other places yet rather they are the words of those of whom he had spoken in the former verse that admiring the goodnesse of God in Davids deliverance do here alledge it for their own encouragement This poor man say they cryed and the Lord heard him this poor persecuted man destined to death and despised of all men he cryed and the Lord heard and delivered him Vers 8. O tast and see that the Lord is good c. That is say some Expositours Make tryall rest and rely upon the Lord alone and see whether you shall not find that God is very good to them that trust in him and indeed the faithfull find much sweetnesse in it when they can cast all their cares upon God But rather it is meant of observing the proofs that God gives of his goodnesse such as was that of Gods delivering him out of the hands of Achish O tast and see that the Lord is good that is Mark and observe it by experience that being affected therewith as you must needs be if you be not senslesse and stupid it may yield much pleasure and delight unto your souls see 1 Pet. 2.3 Blessed is the man that trusteth in him to wit because God will be sure to doe good to such Vers 9. O fear the Lord ye his Saints c. This is prescribed as the means whereby men may make sure that God will be in a speciall manner good unto them and more particularly the aim of these words is to perswade men not to take any other course to provide for themselves as by deceiving and oppressing others which may appear by the following clause for there is no want to them that fear him God will give them what they desire or give them a contented mind without it Vers 10. The young lions do lack and suffer hunger c. This many understand of rich and great oppressours men ravenous as lions see the Note Job 4.10 But there is no reason why it may not be as well understood of the beasts themselves to wit that young lions that are strongest and most ravenous shall sooner be hunger-bitten then they that seek the Lord that is that fear God shall want any thing that is good for them See the Note Psalm 22.26 Vers 11. Come ye children hearken unto me c. This expression David useth either as a Prince because such they usually stiled fathers see the Note 2 Kings 5.13 or rather as a prophet because such were esteemed spirituall fathers and therefore the prophets disciples were called the sons of the prophets 2 Kings 2.3 and Christ called his disciples children Joh. 13.33 Little children yet a little while I am with you and so did Paul the Galatians whom he had converted Gal. 4.19 and that to make known how dearly he loved them thereby to render them the more willing to hear and embrace his counsell Or else it may be spoken as in the name of God as knowing that he spake and wrote by the inspiration of Gods spirit according to that 2 Sam. 23.2 The spirit of the Lord spake by me and his word was in my tongue Vers 12. What man is he that desireth life and loveth many daies that he may see good That is that he may enjoy a blessed and happy life both here and hereafter see the Notes Job 7.7 and Psal 21.4 It is expressed by way of interrogation to imply that if any man do really desire this they must take the way that is here afterward prescribed and how strange it was that all men should pretend a desire of this and yet so few should really desire it as is evident because so few take the right way to attain it This with the four following verses is alledged by Peter 1 Pet. 3.10 c. Vers 13. Keep thy tongue from evil c. Though all evil-speaking is here forbidden yet more especially that whereby a man deceives or wrongs his neighbour for still he seeks to make good that he that fears God shall be well provided for and needs not use any unlawfull means to help himself as is clear in the following clause and thy lips from speaking guile and that expression keep thy tongue implyes how slippery the tongue is and prone to offend if it be not with much watchfulnesse restrained Vers 14. Depart from evil and doe good Though this also may be understood generally of all good and evil yet more particularly it is meant of avoiding the doing of any injury to our neighbours and seeking to doe them all the good we can and by joyning these two together we are taught that as it is not enough barely to abstain from wronging any body so neither will God be pleased if we defraud or oppresse some and then with goods so gotten do good to others And besides that expression Depart from evil may imply both 1. that men will be continually followed with temptations to evil which therefore they must most carefully avoid 2. that the purity of man consists rather in abandoning the evil which we have done then in keeping our selves pure from evil Vers 15. The eyes of the Lord are upon the righteous c. Because they that thus walk in the fear of the Lord not daring to return evil for evil but making peace with those that are enemies to peace may seem likely to be exposed to many injuries this that follows is added for their encouragement For this first clause see the Note Psal 11.7 Vers 18. The Lord is nigh unto them that are of a broken heart c. That is whose hearts are even broken so that they are no other then as dead men by reason of the extremity of their miseries and sorrows and then withall those that are greatly humbled hereby and afflicted in spirit through grief and fear of Gods displeasure because of their sins Vers 20. He keepeth all
he delighteth in his way that is God delights to see him thrive and prosper in all his waies Vers 24. Though he fall he shall not be utterly cast down c. Some also understand this of the righteous mans falling into sin to wit that his falls shall not be deadly he shall repent and rise again But rather it is meant of his falling into outward calamities to wit that though he falls into any affliction yet first God doth so mitigate his affliction that it shall not so utterly overwhelm him but that he shall be able to bear it and secondly he shall not perish thereby the Lord shall raise him up and recover him again by stepping in seasonably to his help for saith he the Lord upholdeth him with his hand Vers 25. I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread This is not meant of any seeking relief in want for so David himself desired bread of Ahimelech 1 Sam. 21.3 and he and his souldiers desired some supply of victuals from Nabal chap. 25.8 but of living in a continuall way of begging from door to door which is denounced as a curse against the wicked Psal 109.10 Let his children be continuall vagabonds and begge Nor doth it hence follow that neither the righteous man nor his seed are ever brought to this sad degree of misery but only that it doth so rarely happen that David in all his time had never seen it Vers 26. He is ever mercifull and lendeth c. See the Note above vers 21 and his seed shall be blessed that is say some Expositours men shall praise them and pray for them but rather the meaning is that notwithstanding the good mans bounty he shall leave his seed a good estate or at least that God shall blesse them not only with spirituall but also with temporall blessings Vers 27. Depart from evil and doe good c. See the Note above vers 3. and Psal 34.14 and dwell for evermore see the Notes vers 3 9 and 18. Vers 28. For the Lord loveth judgement c. That is to execute judgement or rather the justice of men in their dealings Vers 29. The righteous shall inherit the land c. See the former Notes as before vers 27. Vers 30. The mouth of the righteous speaketh wisedome and his tongue talketh of judgment Some conceive that this is added as one great means whereby the righteous man comes to be firmly settled in the land to wit that his speech is so wise and just that the wicked cannot get any advantage against him or to shew why God preserveth and blesseth such to wit because such men are so exactly carefull to approve themselves to God that they will not so much as speak any thing but what is wise and just and right But I rather conceive that the drift of adding these words is to shew what manner of man the righteous man is of whom so much hath been here spoken and withall haply to set forth how such a one will behave himself when the wicked flourish and the righteous are oppressed And though some restrain these words The mouth of the righteous speaketh wisedome and his tongue talketh of judgement to the righteous mans instructing and exhorting others to wit that he doth not only give and lend to those that are in want but also will seek their spirituall good by teaching them true wisedome and piety what is just and right to be done and stirring them up thereto by speaking to them of the just laws and righteous judgements of God yet I rather understand it more generally that his words are still full of wisedome and piety and that he still speaks that which is just and right if the wicked prosper he will not deny Gods providence nor speak any thing but honourably of Gods justice and so in all other things his speech alwayes savours of uprightnesse and is profitable to others Vers 31. The law of his God is in his heart c. That is not only in his tongue but also in his heart to wit because he understands it he loves it he remembers and minds it upon all occasions and hath fully resolved to obey it the holy Spirit of God having written the Law in his heart and having stirred up in his heart affections motions and desires fully agreeable thereto see the Note Deut. 6.6 none of his steps shall slide that is he shall constantly persevere in Gods waies not turning aside because of the prosperity of wicked men or for any threatnings or allurements from them and so then withall he shall not fall from his prosperous condition nor shall the wicked get any advantage against him Vers 32. The wicked watcheth the righteous and seeketh to slay him This is the rather here subjoyned because that good which is said of the righteous in the two foregoing verses is the main cause of the wicked mans rage against him and therefore he watcheth him to wit that he may get something against him for which to condemn him see the Note Psal 10.8 c. Vers 33. The Lord will not leave him in his hand c. That is Though the Lord may deferre his help till the wicked have surprized the righteous yet then he will deliver him he will not leave him in his power nor condemn him when he is judged that is nor suffer him to be condemned when he is called before them to be judged to wit unlesse God sees it may be more for his glory and his servants good to let him suffer Yea some understand this last clause thus that God will not condemn the righteous man though the wicked man do passe sentence upon him intimating that God would make his innocency to appear whilst he doth suffer and withall would acquit him and punish his enemies at the last day Vers 34. He shall exalt thee to inherit the land c. That is He shall raise thee out of thy troubles that thou mayest still inherit the land of which see the former Note as before vers 27 when the wicked are cut off thou shalt see it that is thy self being secure and free from danger thou shalt see the wicked to thy comfort destroyed see the Note Job 22.19 Vers 35. I have seen the wicked in great power and spreading himself like a green bay tree Or a green tree that groweth in his own soil which commonly thrives and flourisheth better then those that are transplanted into another soil Vers 36. Yet he passed away c. That is he was gone as it were in an instant and lo he was not c. See before vers 10. Vers 37. For the end of that man is peace That is quiet and prosperous see the Note Job 22.21 Vers 38. But the transgressours shall be destroyed together c. See the Note Psal 35.26 the end of the wicked shall be cut off that is their hope the end which they expected
manner his heart gathereth iniquity to it self to wit either 1. by adding sin to sin in that he covers over his malice with such horrid hypocrisie or 2. by inventing and contriving all the severall waies he can to ensnare me or doe me some mischief thereby seeking to satisfy and please his corrupt lusts and affections or 3. which I like the best by observing all he can in me and drawing what he can from me and so laying all up together in his mind as the ground of his unjust surmises and censures concerning me or of encouraging himself with hope of my ruine or of plotting some mischief against me when he goeth abroad he telleth it that is he acquaints his companions for their encouragement with all that he had observed in me or with that iniquity those unjust surmises he had gathered concerning me or the wickednesse he had plotted against me Vers 7. All that hate me whisper together against me That is Both mine open and secret enemies or both he that came thus to visit me and his companions to whom he imparts his counsels Vers 8. An evil disease say they cleaveth fast unto him c. That is an incurable disease or an irrecoverable mischief hath so seized on him that he can never be rid of it Yea because it is in the Hebrew a thing of Belial cleaveth fast unto him many Expositours hold that hereby is meant some disease or mischief that God had brought upon David in a way of vengeance for some horrid wickednesse he was guilty of as if he had said An evil disease or mischief with a vengeance doth now cleave fast unto him Vers 9. Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me That is hath insolently and ungratefully and in a most reproachfull and contemptuous manner risen up against me and abused me when I was in an afflicted and dejected condition For in this phrase of lifting up his heel against him he seems to allude to a beasts kicking at his master by whom he is fed or the custome of mens spurning at or trampling upon those that are cast down on the ground in a way of despight and contempt It is probable that David meant this of Ahithophel or of some other that was in speciall favour with him yea it may be meant of many the singular number being put for the plurall But yet because David was a type of Christ and Christ in his sufferings was a pattern of all the faithfull and doth indeed suffer in all his members our Saviour affirms that these words were fulfilled in Judas his betraying him Joh. 13.18 that the Scripture may be fulfilled He that eateth bread with me hath lift up his heel against me And though some conceive that Christ did omit the first words mine own familiar friend in whom I trusted purposely because Christ did from the beginning know that Judas would betray him Joh. 6.64 and could not therefore trust in him yet I do not see but that the whole verse was applyable to Judas and was intended by our Saviour though he only mentioned the last words and that because Christ chose him to be one of his disciples his constant houshold attendants whom he tearmed his friends Joh. 15.15 and did alwaies carry himself friendly to him as to the rest washing his feet amongst others and tearming him friend even when he came to betray him Matth. 26.50 friend wherefore art thou come as indeed his kissing of our Saviour did also carry an outward semblance of friendship on his part and because it was indeed a matter of trust at least in the judgement of others that the word of reconciliation and power to work miracles should be committed to him that he should be admitted to such a familiar converse with Christ and that he should be peculiarly trusted with the bag Joh. 12.6 Vers 10. But thou O Lord be mercifull unto me c. As if he should have said Though so many do either openly or by secret treachery seek my ruine and though they now confidently conclude I shall rise up no more yet do thou Lord shew me mercy and raise me up that I may requite them that is that I may punish them according to their demerits as by turning them out of his court or by some such publick dishonour But however this he desired not out of any thirst after private revenge but out of zeal for Gods glory and the welfare of the godly in the land and as knowing that by his place being the supreme magistrate he was bound to punish all evil doers Vers 11. By this I know that thou favourest me because mine enemy doth not triumph over me This may be understood as an expression of Davids in the time of his sicknesse or distresse as if he had said By this I know well that thou favourest me because mine enemies I am assured shall not prevail over me But rather I conceive that it is added by way of rejoycing for his deliverance the Psalm being composed by him when God had recovered him or at least when he was in a way of recovery professing that hereby he was confirmed in the assurance of Gods love to him or more particularly of Gods good will in appointing him to govern his people because he had not suffered his enemies to triumph in his ruine Vers 12. And as for me thou upholdest me in mine integrity c. Some understand this of the safety and prosperity of his outward condition which the word integrity in our Translation will not well bear It is meant therefore of the integrity of his heart and spirit thou upholdest me in mine integrity that is because of the justice of my cause and because of mine uprightnesse or rather in the midst of all these tryals thou hast kept my heart sincere towards thee and hast not suffered me to turn aside out of the right way And settest me before thy face for ever that is thou hast taken me to be one of those whom thou dost singularly favour and hast therefore chosen me to attend and serve thee in that Regal power thou hast conferred upon me see 1 Kings 10.8 whom thou wilt have in continuall remembrance over whom thou wilt still keep a watchfull eye that as thou hast at present so thou mayest still upon all occasions deliver me and preserve me and whom thou wilt admit to enjoy thy blessed presence for ever in heaven Vers 13. Blessed be the Lord c. Amen and Amen This word Amen subjoyned in the close of any prayer signifies both an earnest desire that what is prayed for may be and a firm believing that so it shall be And whereas the Hebrews divide the Psalms into five books which yet Luke speaks of as one intire book â—earming it the book Psalms Act. 1.20 here they end the first book And indeed with the like close of Amen and Amen and Hallelujah all
8.2 Vers 17. Yet have we not forgotten thee c. To wit by forsaking the true Religion to please our enemies and this is alledged as another argument to move God to help them Vers 19. Though thou hast sore broken us in the place of dragons c. That is though thou hast sorely afflicted us in a place of horrid terrours desperate dangers being continually in the power of men fierce and cruell as dragons He alludes to those dens and wildernesses which were usually the habitation of dragons as was that great and terrible wildernesse Deut. 8.15 which the Israelites went through wherein were fiery serpents and scorpions and to the same purpose also is the following clause for even therein likewise there may be an allusion to the dreadfull darknesse of those dragons dens and covered us with the shadow of death concerning which see the Notes Job 3.5 and Psal 23.4 Vers 20. If we have forgotten the name of our God c. That is if we have forgotten our God to wit by any defection to their Idol-Gods see the Note Psal 5.11 Vers 21. Shall not he search this out c. That is If this we had done it could not have been hid from God and he therefore knows that it is not so to him we appeal Or If we had done this God would have known it and would have called us to an account for it the temptation of Gods seeming to have forsaken us would not have excused us and therefore we durst not doe it For he knoweth the secrets of the heart and much more such open defections to Idolatry Vers 22. Yea for thy sake are we killed all the day long c. That is So far are we from any such apostatizing from thee that for thy sake and the constant profession of thy truth are we continually afflicted and martyred and this he alledgeth also to move God thereby to plead their cause And indeed the sufferings of the faithfull both in Babylon and in the daies of the Maccabees were for their constancy in the true Religion and therefore doth the Apostle urge this place to encourage Christians in their sufferings Rom. 8.36 we are counted as sheep for the slaughter see above vers 11. Vers 24. Wherefore hidest thou thy face and forgettest our affliction c. To wit notwithstanding we have not forgotten thee as they had said before vers 17. see the Note Psal 13.1 Vers 25. For our soul is bowed down to the dust c. That is Through the heavy weight of our afflictions we are brought down to the lowest degree of misery or we are as dead men ready to drop into the grave see the Notes Psal 6.5 and 22.15 Our belly cleaveth unto the earth that is we are no better then dead men or we are irrecoverably cast down and trodden under foot Yet some would have this understood of their falling down on the ground and lying there till their bellies seemed as it were to be glued to the earth by way of humbling themselves before the Lord. Vers 26. Redeem us for thy mercies sake That is thereby to manifest and magnify thy mercy or because thou art mercifull And thus though they had before alledged their integrity vers 17 18 19 yet now for the procuring of help they plead nothing but Gods mercy PSALM XLV The Title TO the chief Musician upon Shoshannim for the sons of Korah Maschil A Song of loves See the Note upon the Title Psal 42. The last words a song of loves shew that the Psalmist whoever it was composed this Psalm as an Epithalamium or marriage-song Now though the Apostles testimony Heb. 1.8 9 that what is said here vers 6 7. is spoken of the Messiah be a sufficient proof that the main scope of this Psalm is to set forth the love of Christ and his Church Christ the Bridegroom and the Church his spouse and bride as they are called Joh. 3.29 and therefore indeed there are some passages in the Psalm as in vers 2 6 and 16 which cannot properly be applyed to any but Christ yet I hold it most probable that it was also written with respect unto Solomon as a type and his marriage with the daughter of Pharaoh of which see the Note 1 Kings 3.1 and that because there are many passages that seem clearly to allude at least thereto as is evident vers 8 9 10 c. and because it is much like the Canticles or the Song of Solomon and as it were an Epitome of that So that I conceive it is called A song of loves not as some would have it because it sets forth the love of God to his Jedidiah of which see the Note 2 Sam. 12.25 but because it celebrates how lovely Solomon and his bride were to be to each other but especially the spirituall love of Christ and his spouse the Church As for that word Shoshannim To the chief Musician upon Shoshannim thereby doubtlesse is meant either some song that began with this word to the tune whereof this Psalm was to be sung or some musicall instrument that was to be used in the singing of it And because the word seems clearly to be formed of an Hebrew word that signifyeth six it is most probable that thereby is meant six-stringed instruments or as some would have it instruments whereon were many engravings of lillies which are six-leaved flowers And indeed some Interpreters because of that derivation of the word do thus translate it upon Shoshannim that is upon lillies and that either as in reference to their wedding garlands that were made much of lillies or as intending by these lillies Christ and his Church who are indeed often for their sweet and beautifull graces and for their flagrant love one to another compared to lillies as Cant. 2.1 2. I am the rose of Sharon and the lilly of the valleys As the lilly among the thorns so is my love among the daughters Vers 1. My heart is enditing a good matter c. That is matter of singular excellency pleasure and delight The drift of this preface was to shew that the argument of this Psalm was concerning great and high mysteries it was not meant merely of an earthly mortall prince but of a person of far greater excellency and contained those things which being read with understanding must needs be pleasant and delightfull asswaging the sorrows and chearing the hearts of those that read them It is in the Hebrew My heart boyleth or bubleth up a good matter and this expression seems to intimate that his heart being enflamed by the spirit with the love and admiration of Christ and his kingdome and even leaping for joy at the consideration thereof he was stirred up with such a fervent desire to declare these things that he could not forbear to powre them forth with plenty of words I speak of the things which I have made that is the verses which I have made or rather the things which I have expressed
in this my poem concerning the king to wit Solomon but chiefly the King of kings the promised Messiah As for those last words my tongue is the pen of a ready writer that is a quick writer or a short-hand writer or a ready expounder of the law see Ezra 7.6 they seem to imply 1. that he should write and speak nothing but what came from his heart 2. that his pen and tongue were guided by the Holy Ghost as the pen is by the hand of the writer 3. that he did with much alacrity and readinesse of mind write and utter what the spirit did dictate to him and 4. that he did it not after much study and meditation but by the present and speedy prompting of Gods spirit Yea some would have it also imply the elegancy of his speech because those that write most neatly do not stay long upon the drawing of their letters but write with a ready and a nimble stroke Vers 2. Thou art fairer then the children of men c. Here the Bridegroom is extolled 1. for his beauty this being one thing which makes a man amiable in the eyes of his spouse and which usually procures a prince favour amongst his people If we refer it to Solomon it must be taken as a poeticall expression of his surpassing comelinesse namely that he was fairer then any other person But understanding it of Christ whom doubtlesse the Psalmist did chiefly intend it must be referred to that spirituall beauty whereof the prophet speaks Isa 33.17 Thine eyes shall see the king in his beauty for herein Christ though true and very man which is here implyed did surpasse all the children of men 1st in that he was also true and very God 2ly in that he was free from the least stain blemish of sin holy harmlesse undefiled separated from sinners Heb. 7.26 3ly in that he was adorned with the gifts and graces of Gods spirit in all excellency and perfection far above all other men whatsoever for in him were hid all the treasures of wisedome and knowledge Col. 2.3 he was full of grace and truth Joh. 1.14 neither did God give the spirit by measure unto him Joh. 4.34 and 4ly in that his life was so transcendently just and holy And therefore though in other respects namely in regard of his humbled and low estate and passion that was true which the prophet spake Isa 53.2 he hath no form nor comelinesse and when we shall see him there is no beauty that we should desire him yet in regard of this spirituall beauty he excelled all the children of men And 2. for his eloquence grace is powred into thy lips For by grace in the lips is meant speech or power of speaking so as may procure grace and favour amongst men which we call speaking with a grace according to that Eccles 10.12 The words of a wise mans mouth are gracious that is procure great favour and acceptance or that may work grace in others that may minister grace unto the hearers as the Apostle speaks Eph. 4.29 and then this phrase of powring forth this grace into his lips doth imply both that it was plentifully powred forth upon him that it did abundantly flow forth from him Now though this was indeed eminent in Solomon insomuch that all the earth sought to Solomon to hear his wisedome 1 Kings 10.14 yet was it far more clearly accomplished in Christ both in regard of the matter of his teaching the glad tidings of salvation in the sweet and precious promises of the Gospel and also in regard of its mighty efficacy in working upon the consciences of men especially in his own personall teaching whence it is said that all bare him witnesse and wonder'd at the gracious words that proceeded out of his mouth Luk. 4.22 that he taught them as one having authority and not as the Scribes Mat. 7.29 and that never man spake like him Joh. 7.46 As for the last clause therefore God hath blessed thee for ever some conceive that it holds forth the effect of those glorious endowments he had before spoken of namely that upon those two grounds because of his beauty and the grace of his lips therefore God had blessed him for ever by conferring upon him an everlasting kingdome according to that Joh. 10.17 Therefore doth my Father love me because I lay down my life c. and that Phil. 2.8 9. He humbled himself c. wherefore God also hath highly exalted him c. But others and I think better take this to be added as the cause of those endowments formerly mentioned therefore that is in conferring these excellent gifts upon thee God hath blessed thee for ever Gods blessing being the cause of conferring them upon thee for the perpetuall good of thy people or therefore that thou mightest excell all others in thy beauty and the grace of thy lips and mightest work these things in others God hath blessed thee for ever Vers 3. Gird thy sword upon thy thigh O most mighty c. Here the Bridegroom is extolled for his regall dignity or for his prowesse and power in military affairs which is a great ornament to kings that are exalted of God for the preservation of their kingdomes Only it is expressed in a poeticall manner as by way of encouraging him to make use of and to shew forth his power Gird thy sword upon thy thigh that is Take unto thee thy royall authority or shew forth thy prowess and royall power and arm thy self for the subduing of the elect the defence of thy people and the vanquishing of thine and their enemies For the sword is here mentioned as the ensign of regall power as it is Rom. 13.4 or as the arms whereby he should vanquish his enemies and hereby as we refer it to Christ is meant the word of God that sharp two-edged sword which comes out of the mouth of Christ Rev. 1.16 As for the last words with thy glory and thy majesty they import as much as if it had been said as becomes thy glorious estate and majesty or whereby as the ensigns of thy prowesse and regall power thou maiest appear glorious and full of majesty and so become renowned and famous not only amongst thine own subjects but even amongst thine enemies also and maiest defend thy majesty and dignity against all principalities and powers whatsoever Vers 4. And in thy majesty ride prosperously c. That is Go on successefully in the exercise of thy regall power and in conquering and subduing all thine enemies And indeed because Solomon lived in so great peace it is evident that this was principally meant of one greater then Solomon even of Christ and so implyed a prophesie that he should proceed on with wonderfull speed and successe and that for a long time together for so much that word ride prosperously doth import in vanquishing Satan and in conquering and subduing the world by the ministry of the Gospel As for the following words because
then snow Vers 8. Make me to hear joy and gladnesse c. That is By the immediate voice of thy spirit assuring my heart that thou hast pardoned my sins and likewise in the ministery of thy word particularly by causing me with joy to imbrace thy promises of pardon and to apply them to mine own soul To which some adde also that he desired hereby that Nathan or some other prophet might be sent to him with those joyfull tidings that God had pardoned his sins therefore they say it may well be that Nathan did not return that answer The Lord hath put away thy sin thou shalt not die so soon as David upon Nathans reproof had acknowledged his sin though they be all related together 2 Sam. 12.13 as elsewhere things done at severall times are joyned together in the scriptures recording of them but that after David had some time mourned for his sins Nathan came again with that joyfull message But of this there is no certainty at all Vers 9. Hide thy face from my sins As if he had said Seeing my sin is ever before me as he had said before vers 3. let it not be before thee but do thou hide thy face not from me but from my sins Vers 10. Create in me a clean heart O God c. As with respect to what he had said before concerning the corruption of his nature vers 5. Behold I was shapen in iniquity c and as apprehending himself deprived in a manner of that holy disposition and power of godlinesse which God had formerly wrought in him as before he begged for pardon so here for the sanctification of Gods spirit And because for the work of regeneration there is no disposition of nature that tends thereto nothing in nature out of which the spirit can produce such an effect therefore he tearms it a creating of a clean heart in him And renew a right spirit within me that is a disposition and inclination of nature not crooked and perverse as all mens are naturally but just and right according to the streight rule of Gods law and which might carry him on to doe that only which was right in Gods sight As for the word renew though it may have reference to that uprightnesse wherein man was at first created yet I rather conceive it hath reference to his former piety which he now found greatly decayed in him wherewith he desires to be established again and therefore some render it a constant spirit Vers 11. Cast me not away from thy presence c. That is Cast me not out of thy favour yea and consequently it may well be which some hold that this also implyes a desire that he might not be deprived of the evidences of his favour formerly enjoyed to wit 1. that he might not be cast out from the presence of God in his sanctuary as Cain was for shedding blood see the Note Gen. 4.16 and 2. that he might not be cast off from serving God in the regall office as Saul had been and take not thy holy spirit from me whereby he means both those sanctifying and saving graces wherewith God by his spirit had endued him which are indeed often greatly impaired by the sins of the faithfull and of themselves are in danger to be utterly lost though through Gods mercy which David here begges they are continued in them and likewise those gifts of Gods spirit wherewith God had furnished him for his regall office Vers 12. Restore unto me the joy of thy salvation c. That is of thy saving my soul eternally in heaven and of thy providence over me for my preservation here from temporall dangers and uphold me with thy free spirit that is keep up my heart in the assurance of thy love the hope of life eternall and a firm resolution of yielding thee sincere obedience in all things and that by thy free spirit that is by that free disposition of spirit which thou art wont to work in thy children or which is much to the same purpose by that spirit of thine whereby thou art wont to work in thy children a true freedome from the bondage of sin according to that of the Apostle 2 Cor. 3.17 where the spirit of the Lord is there is liberty a readinesse of mind freely and chearfully and sincerely without any by-respects in all things to obey thy laws and a holy magnanimity boldly and freely to professe themselves thy children Rom. 8.15 Vers 13. Then will I teach transgressours thy waies That is By mine example I will cause them to see how infinitely mercifull thou art to poor penitent sinners and withall how in all things thou requirest them to carry themselves if they desire thy favour And to this some adde also his declaring how severely God often afflicts his own children when they sinne against him But however Davids main drift in these words was to imply that he would endeavour that as his sin had been an occasion of much hurt to others so his repentance should likewise be improved for the good of others Vers 14. Deliver me from bloud-guiltinesse c. Some understand this thus that David desired here that God would pardon those sins whereby he had deserved that God should cut him off and have his bloud for the bloud he had shed or for which he had threatned that the sword should never depart from his house But according to our translation it is clearly meant of that guilt he had drawn upon himself by shedding the bloud of Urijah and others the pardon whereof David here again desires because men that lye in their sins are not fit to praise God which in the next clause he was to promise to God And my tongue shall sing aloud of thy righteousnesse that is thy faithfulnesse in performing thy promises which may be also particularly referred to that promise made by Nathan 2 Sam. 12.13 or that righteousnesse whereby thou dost justify sinners see the Notes Psal 5.8 and 22.31 Vers 15. O Lord open thou my lips c. Herein he desires of God 1. that by Gods mercy to him he might have occasion to shew forth his praise see the Note Psal 40.3 2ly that he would free him from the guilt of his sins which otherwise might well stop his mouth and must needs make him unfit for this service see Psal 50.16 and 3ly that God would give him a will and desire to praise him a prepared heart and quickned affections and all other abilities requisite for this service Vers 16. For thou desirest not sacrifice c. See the Note Psal 40.6 Vers 17. The sacrifices of God are a broken spirit That is This is the sacrifice which is all in all with God in stead of all better and more pleasing to God then all other sacrifices And this is here inserted because David is here speaking of the sacrifice of praise which a penitent sinner promiseth to God upon pardon of sinne obtained whose praise is therefore
in danger of any bird of prey to fly away into the holes and clefts of the rocks in desolate places and there to sit mourning by her self was fittest to resemble his condition who being unjustly pursued by his enemies was therefore desirous if it were possible to get out of their reach Vers 8. I would hasten mine escape from the windy storm and tempest That is from the violent storms of persecution which his enemies were raising against him and in this expression some conceive he alludes to doves flying away to some place of shelter when they see a storm coming upon them as is observed in the foregoing Note But however in those words I would hasten mine escape we may see how hopelesse for the time he judged his condition in that he had no desire to stay and wait a while to see whether it might not ere long be better with him but if he might have his wish all his desire was to hasten away straight out of the reach of his enemies In relation whereto those words of David to his servants when he fled out of Jerusalem because of Absalom may not seem unworthy our observation 2 Sam. 15.14 Arise and let us flee make speed to depart lest he overtake us suddenly Vers 9. Destroy O Lord and divide their tongues c. That is Divide them in their counsels that they may not agree and so let this be their ruine The phrase that David here useth seems to have reference to the Lords crushing of the Babel-builders Gen. 11. by dividing their tongues But however observable it is that according to this prayer of David the conspiracy of Absalom was indeed defeated by the division of his counsellors As for the following words for I have seen violence and strife in the city though some understand them to be indefinitely spoken of the open wickednesse that abounded in every place as if he had said that openly in town and city men did as boldly exercise all kind of violence injustice and oppression as robbers did in their lurking-places to spoil those at unawares that passed by them yet I rather think that David doth herein complain of the injustice violence and seditious distempers which he found in Keilah or rather in Jerusalem when he was forced to fly thence because of the Insurrection of Absalom and therefore he speaks of it as that which himself had seen and not which he had heard by relation from others I have seen violence and strife in the city Vers 10. Day and night they goe about it upon the walls thereof c. That is the men in whom he had seen such violence and strife as he had said in the foregoing verse or rather they that is violence and strife goe about it upon the walls thereof that is they compaâ—â—e and environ the city like walls The meaning of this expression I conceive is this that violence and strife and so all kind of injustice and wickednesse had wholy possessed the city and did rule and reign in it so that whereas the walls of a city are made to secure the inhabitants from violence and oppression there quite contrary they were hemmed in with violence and strife as with walls or they were under the power of violence and strife as of garrison souldiers upon their walls so that the godly could no where be free from violence and injuries mischief also and sorrow are in the midst of it that is in every house and in every company there is no place free Vers 11. Deceit and guile depart not from her streets That is they are openly and constantly practised amongst them Vers 13. But it was thou a man mine equall c. Because after David was king he could have no equall therefore some conclude that this must be meant of some of Sauls courtiers with whom David lived as his equalls But I see not but that it may be Ahithophel of whom this is spoken understanding the words thus But it was thou a man mine equall that is one that was in as high esteem both with me and others as I my self was to whom I carried my self no otherwise then if he had been mine equall my second self my guide that is my chief counsellor whose advice in all things I was still ready to follow see 2 Sam. 15.12 and 16.23 Vers 14. We took sweet counsell together c. The ground of this expression is because friends are wont to take much sweet content and delight in communicating their secret counsels one to another and walked unto the house of God in company that is together or amongst the companies that flocked thither in great number to worship God there Vers 15. Let death seize upon them c. That is let some violent death surprize them sodainly and unexpectedly and carry them away and so frustrate all their counsels and the same may likewise be intended in the following clause and let them goe down quick into hell or the grave namely that they might be cut off on a sudden without any disease or sicknesse foregoing Yet doubtlesse he alludes at least to the earths swallowing up of Korah Dathan and Abiram Numb 16.33 see also the Note Psal 28.4 For wickednesse is in their dwellings and among them that is in all their dwellings and in all their meetings or it is every where to be found amongst them in all their habitations Vers 17. Evening and morning and at noon will I pray and cry aloud To wit out of the anguish and sorrow of my heart and the fervency of my spirit in calling upon the Lord. He names the evening first because the Hebrews accounted the evening the beginning of the day Vers 18. He hath delivered my soul in peace from the battel that was against me c. That is He hath preserved me in as much peace and safety when mine enemies fought against me as if I had been in no danger or He hath delivered my life from danger and settled me in a peaceable condition Yea some expound it thus He hath delivered my soul in peace that is without any trouble or stirring on my part As for the next words for there were many with me either it may be meant of his enemies that there were many with him to fight against him or else of his helpers that there were many with him to protect him though his friends were false to him meaning Gods holy angels see 2 Kings 6.16 Vers 19. God shall hear and afflict them even he that abideth of old c. That is the eternall and immutable God who abideth still the same that he hath been of old in all former generations and therefore as he hath been alwaies ready to hear the prayers of his servants and to afflict and punish their wicked enemies so he will be still Because they have no changes therefore they fear not God that is because they goe on in a constant way of prosperity and there is no alteration or
things and Joh. 15.26 when the comforter is come whom I will send unto you from the Father or 3. which I like the best because in an usuall scripture-phrase thou hast received gifts for men is as much as to say receiving thou hast given gifts unto men as in Hos 14.2 that which is render'd in the margin of our Bibles Take away all iniquitie and give good is in the originall and receive good that is take and give good to thy people and so Exod. 25.2 that which is in our Translation speak unto the children of Israel that they bring me an offering is in the original that they take for me an offering and so it is here thou hast received gifts for men that is thou hast taken and given gifts unto men and thereupon that follows vers 19. Blessed be the Lord who daily loadeth us with benefits Yea for the rebellious also that is those that do long stand out rebelliously against the Gospel as is expresly evident in many of the Jews that would not submit to Christ when he preached the word of life unto them and yet after the ascension of Christ were wonne to the Christian faith and received the gifts of the holy Ghost that the Lord God might dwell among them that is amongst those that were wonne to joyn themselves to God in Christ as his people and that partly in Gospel-ordinances the outward signs of Gods presence among them and partly in their hearts by faith and other gifts of his spirit and afterwards eternally in heaven And so these words do imply that Christ did not ascend into heaven that he might be far off from his Church but rather that he might be the more effectually present amongst them by the gifts of his spirit according to that promise Matth. 28.20 feeding them with his own body and bloud and teaching and guiding them in the waies of life by his own holy spirit Thus we see how this place must be understood of the ascension of Christ But yet I see not why the words may not be understood as they are by many other of our best Expositours as spoken to God and that with relation to the carrying up of the Ark into Sion after many glorious victories that God had given to David over his enemies though withall mediately and principally they were meant of Christs triumphant ascension into heaven of whom David we know was a speciall type For indeed to the type the words may be very fitly applyed as well as to Christ 1. because in Sauls time by the enemies frequent distressing the Israelites the glory of the God of Israel had been much obscured whereas now by Davids subduing the heathen the glory of God was highly exalted again therefore in relation to Davids taking the strong and high places of the enemy or rather of the advancing of Gods glory thereby and his triumphant going up into Sion in the Ark the sign of his presence David speaks thus to the Lord that had given him these victories and had brought his enemies into bondage to him Thou hast ascended on high thou hast led captivity captive and 2. because not God but his people yea and many of the wicked rebellious ones amongst them were enriched by the spoils of their enemies and the tribute they were forced to pay as a ransome for their lives and liberty and yet it was God that had brought them into subjection therefore he addeth those words thou hast received gifts for men yea for the rebellious also and 3. because by these victories which David and his people had obtained over their enemies God had made it evident that he dwelt amongst them as his peculiar people for their protection and assistance therefore is that last clause added that the Lord God might dwell among them But however whether we referre it to the type or antitype there is doubtlesse in the severall expressions here used an allusion to the custome of Princes riding in triumph after some great victories obtained as namely 1. to their ascending up into their triumphant chariots or their riding up in their chariots to some place of eminency such as was the Capitol in Rome 2. to their leading of their prisoners bound before them and 3. to their casting of medals and pieces of money to the people as they rode in triumph amongst them Vers 20. Vnto God the Lord belong the issues from death That is He hath many and divers waies to deliver his people from the most desperate dangers see the Note Psal 3.8 And this is here mentioned with that which follows as an effect of the ascension of Christ Vers 21. But God shall wound the head of his enemies c. That is He shall wound them mortally and the same is repeated again in the next clause and the hairy scalp of such a one as goeth on still in his trespasses that is as persevereth obstinately in opposing Christ and his Church only because long shaggy and bushy hair was usually worn by men out of pride makes those that wear it to look the more fiercely therefore this expression of wounding their hairy scalp may probably imply that God would irrecoverably wound his proudest fiercest enemies Yet some understand it of Christs vanquishing our spirituall enemies as conceiving the words have relation to that old promise that the seed of the woman should break the serpents head Vers 22. The Lord said I will bring again from Bashan I will bring my people again from the depths of the sea That is God hath decreed or promised that though his people should be in as desperate danger as they were when formerly they fought with Og that terrible giant and mighty king of Bashan yet he would cause them to return with triumph laden with the spoils of their vanquished enemies as he did then and though they should seem to be in the very jaws of death as when they went through the red sea yet he would deliver them and bring them safe out of all their dangers as he did then So that this phrase of bringing his people again from Bashan c. doth either imply his causing them to return with victory from fighting with their enemies or rather that their deliverances from such desperate dangers should be as a resurrection from the dead as if God should have brought them back again from the grave As for those first words The Lord said c. the meaning is not that God had then made any such expresse particular promise but that thus much was intended in the generall promises that he had made for the preservation of his people or that thus much might justly be concluded from that former experience they had had of the great things that God had done for them Vers 23. That thy foot may be dipped in the bloud of thine enemies c. See the Note Psal 58.10 Vers 24. They have seen thy goings O God c. This may not unfitly be understood
that is those that are left alive of thy wrathfull enemies wilt thou curb and restrain or rather thus those that have still any malice against thy people either thou wilt not suffer their wrath to be so great as formerly or if they go about to recruit their forces and to set again upon thy people thou wilt set such bounds to their wrath that they shall not accomplish their desire nor shall proceed farther then shall be for thy glory and thy peoples good Vers 11. Let all that be round about him bring presents to him that ought to be feared Or to fear as it is in the originall for which see the Note Gen. 31.42 And by those that be round about him he means either 1. the Priests Levites or 2. the people of God who only enjoyed this priviledge and favour of drawing near unto him to worship him call upon him and in this expression he may seem to allude to the Israelites encamping round about the tabernacle whilst they were in the wildernesse or 3. the nations round about who being indeed convinced by this miraculous judgement of God upon the Assyrians did thereupon bring gifts unto the Lord to Ierusalem and presents to Hezekiah 2 Chron. 32.23 Vers 12. He shall cut off the spirit of Princes That is their lives or their understanding and courage PSALM LXXVII The Title TO the chief Musician to Ieduthun c. See the Note on the Title Psal 39. And because this clause shews as is there noted that this Psalm was committed to the posterity of Jeduthun to be sung by them this makes it most probable that the following words in the originall that are in the Title of many other Psalms should rather be translated as they are in our Bibles A Psalm of Asaph then A Psalm for Asaph because it is hard to conceive why it should be said that this Psalm was intended both for Jeduthuns Quire and Asaphs too Vers 1. I cried unto God with my voice c. See the Note Psal 3.4 even unto God with my voice he gave ear unto me All which may be understood either of that distresse whereof the Psalmist speaks in the sequele of the Psalm the event whereof he shews here at first to wit that persevering in prayer he at last got the day that so others might learn to doe the like in the like conflicts or else of Gods hearing him in former troubles so hereby he seeks to strengthen his faith that as God had heard him formerly so he would again Vers 2. In the day of my trouble I sought the Lord c. Here the Psalmist shews the sad conflict he had within himself for a time to wit that at first this course of praying to God seemed to doe him no good at all In the day of my trouble I sought the Lord that is when I was in grievous distresse not outward only but inward too my soul because of my afflictions apprehending that Gods wrath did lye upon me and that God had utterly forsaken me my sore ran in the night and ceased not that is I could find no help nor ease of my misery my sorrow seemed incurable The Hebrew words may be indeed interpreted as in the margin my hand flowed or was poured forth and ceased not which may be a vehement figurative expression like that Psal 62.8 of pouring forth the heart before God and may signify either 1. that his strength did continually wast away or 2. that his hands did continually drop with tears which distilled down from his eyes upon his hands held up in prayer or by frequent wiping his eyes or 3. that he continually stretched forth his hands to God in prayer But I rather conceive that to expresse how hopelesse and helplesse his condition was he compares his misery or grief to a wound that bleeds and cannot be staunched or to a sore that runs continually and cannot be healed my sore ran in the night and ceased not my soul refused to be comforted that is though I prayed unto the Lord yet that yielded me no comfort because still my misery continued so grievous upon me my soul was so imbittered hereby and I became so wayward and heartlesse that nothing would yield me any joy or comfort Vers 3. I remembred God and was troubled c. That is I thought of seeking help from God and so prayed unto him and yet my trouble still continued or rather encreased as being thereby confirmed that God was angry with me because he regarded not my prayers or thus I sought to comfort my self by thinking of God his goodnesse and mercy and faithfulnesse in making good his promises and the experience I formerly had of his gracious dealing with me but all this yielded me no ease because my miseries still terrified me with apprehensions of his wrath and of his proceeding in a way of severe justice against me I complained that is I made my complaints to God and my spirit was overwhelmed Vers 4. Thou holdest mine eyes waking c. To wit by my continuall miseries and disquieting thoughts or by thine immediate providence withholding rest from me which alone doth usually ease a grieved mind I am so troubled that I cannot speak see the Notes Job 2.13 and 3.1 Vers 5. I have considered the daies of old c. That is as hoping to comfort and encourage my self thereby I meditated on thy former mercies both to thy people in generall and to my self in particular But yet because the Psalmist is still relating his temptation I conceive that his intention is to imply that even this tended to the encrease of his sorrows whilst he weighed how far otherwise it was with him at present then it had been in former times Vers 6. I call to remembrance my song in the night c. That is In the night as I lye musing by my self I call to mind thy former favours for which I have praised thee with a song or I call to remembrance thy former mercies whereby I was stirred up to sing praises to thee not by day only but even by night also see the Notes Job 35.10 and Psal 42.8 I commune with mine own heart and my spirit made diligent search to wit as enquiring what the cause was why the Lord did so sorely afflict me and what the issue thereof was like to be whether there would ever be an end of my troubles and what means were to be used to bring it to passe or whether it were likely that God had cast me off for ever as he expresseth his thoughts in the following verses Vers 7. Will the Lord cast off for ever c. This the Psalmist speaks as struggling against his temptation as if he had said These things Satan and mine own corrupt heart do suggest to me but sure it cannot be so Vers 10. And I said This is mine infirmity c. That is it is but the weaknesse of my faith and the feeblenesse of my
spirit thus to doubt of Gods goodnesse and faithfulnesse to his servants but I will remember the years of the right hand of the most High that is the great works which by his almighty power he hath in all ages wrought for the deliverance of his people Though the remembrance of these things hath not hitherto prevailed over my doubts and fears yet doubtlesse when I have seriously laid them to heart they will at length prevail to strengthen my faith and hope in God Vers 11. I will remember the works of the Lord c. That is Though at first this doth not appease my spirit yet I will still and still meditate on the great things God hath done for his people as being abundantly sufficient to comfort me in my sorrows surely I will remember thy wonders of old see the Note Psal 25.6 And hereby he intimates that as we use not to question the love of an old friend that hath been many years faithfull to us so it would be very injurious to question Gods goodnesse and faithfulnesse to his servants which had been approved by experience of many generations in that however he hath afflicted them for a time yet at last he hath alwaies wrought wonderfully for them Vers 13. Thy way O God is in the Sanctuary That is in the Temple or in the Heaven However the meaning is that the works of God are hidden from the eyes of the world as the holy things of the Temple might not be seen by men or which is all one in effect that the works of God are above the reach of humane reason as those things in the heaven are only to be discovered by faith see the Note Psal 36.5 Yet some do otherwise understand this expression as namely that the proceedings of Gods providence amongst his people might be known in the Sanctuary according to that Psal 73.16 17 concerning which see the Note there Vers 15. Thou hast with thine arm redeemed thy people c. To wit after thou hadst suffered them to be in bondage in Egypt for many years together as if thou hadst meant to cast them off for ever for this seems to be alledged to discover his acknowledged weaknesse in those thoughts of his before mentioned vers 7 8 9 the sons of Iacob and Ioseph that is all the tribes of Israel But though some conceive that all the tribes are here called the sons of Ioseph because they were all nourished by Ioseph as a father yet I rather conceive that by the sons of Joseph are only meant the tribes of Ephraim and Manasseh and that they are severally mentioned either by way of honour to Joseph by whose means the whole posterity of Abraham was preserved or out of respect to the future numerousnesse and dignity of the tribe of Ephraim by whose name the whole kingdome of the ten tribes was afterwards called or rather because the sons of Joseph were born in Egypt which the other sons of Jacob were not and yet their posterity and that as two distinct tribes were delivered out of Egypt together with the rest Vers 16. The waters saw thee O God the waters saw thee they were afraid c. That is At thy presence they flew back and were divided the depths also were troubled that is even the deep sea was divided to the very bottome Vers 17. The clouds poured out water c. See the Note Exod. 14.24 thine arrows also went abroad see the Note 2 Sam. 22.15 Vers 19. Thy way is in the sea c. That is Thou canst make a way for thy people through the greatest dangers as appeared by thy leading the Israelites through the red sea and thy foot-steps are not known that is thy wayes in the government of thy Church are not to be discovered by humane reason as that way through the red sea was a way which no man could have thought of or found out when God had carried his people that way there was no following by the track that they left behind them in regard the waters presently returned and covered the ground again so that when the Egyptians would have followed them they could not passe through Vers 20. Thou leddest thy people like a flock c. That is with all possible tendernesse love and unwearied providence And by saying that God led them like a flock he implyes also that it was not by their own arms or strength or wisdome that they were protected from dangers as they went but merely by the watchfull care of God over them By the hand of Moses and Aaron mean and obscure and contemptible men no way likely by so high a hand to have carried the people of God out of the dominions of such a potent prince as Pharaoh was PSALM LXXVIII Vers 1. GIve ear O my people to my law c. That is to my doctrine which from God I shall deliver to you and which must therefore be as a law to you for the ordering of your lives see the Note Psal 1.2 and so the Apostle calls the Gospel which he preached his Gospel Rom. 2.16 As for those words O my people if we look upon this Psalm as composed by David it is no wonder that he should call the Israelites his people he being their king and if Asaph or any other holy man of God composed it he might tearm them his people either as being his country-men as Jeremy doth Jer. 9.2 or as being called of God to be their teacher What may be probably thought concerning the time when this Psalm was composed see in the folloing Notes vers 9. Vers 2. I will open my mouth in a parable I will utter dark sayings of old By the opening of the mouth in Scripture is usually meant a beginning to speak or else to speak after some deliberation sincerely and plainly and freely And some conceive that the relating and applying of ancient histories is here called parables and dark sayings either because as the Apostle saith 1 Cor. 10.11 all these things happened unto them for types or because there are many holy instructions covertly couched under these examples or because the providences that are here related in Gods continued goodnesse to such a stiff-necked people as Israel was must needs be riddles to humane reason But for this see the Notes Numb 23.7 and Psal 49.4 In Matth. 13.35 we find this place alledged by the Evangelist who saith that Christ taught the people in parables that it might be fulfilled which was spoken by the prophet saying I will open my mouth in parables c. But the drift of those words was not to signify that the Psalmist did herein prophesy concerning the manner of Christs teaching his meaning is only this that in regard of Christs teaching by parables that might be well said of Christ which the Psalmist here speaks of himself only these words here dark sayings of old the Evangelist renders things which have been kept secret from the foundation of the world because
Christ indeed taught mysteries which from the creation till then had not been so distinctly revealed Vers 5. For he established a Testimony in Iacob c. This may be meant of the law in generall both ceremoniall and morall together with the promises annexed which they were bound to teach their children Deut. 6.7 and was indeed a testimony of Gods delivering them out of Egypt and the covenant which thereupon he made with them as his peculiar people see the Note Exod. 25.16 and likewise more particularly of that particular charge that they should teach their children successively the great works that God had done for them Deut. 4.9 Vers 8. And might not be as their fathers c. To wit As men are naturally prone to be a generation that set not their heart aright and whose spirit was not stedfast with God that is that set not their hearts sincerely and constantly to trust in God and to doe that which was right in his eyes Vers 9. The children of Ephraim being armed and carrying bows turned back in the day of battel That is being a warlike people and well provided for arms yet they fled before their enemies which was an evident sign that Gods hand was against them Some understand this of that slaughter of the sons of Ephraim 1 Chron. 7.21 whilst they were yet in Egypt But because the Psalmists intent is clearly not to set forth the wickednesse of one tribe only but of all the Israelites therefore by Ephraim here I conceive is meant either the people of Israel in generall and that they are called Ephraim because that was the most numerous and potent of all the tribes of Israel or the kingdome of the ten tribes which is usually in the prophets called Ephraim both for the reason before given also because the chief city of that kingdome was in that tribe Jeroboam that was the chief promoter of that great apostacy from the house of David was also of Ephraim And accordingly if we understand it of any one particular overthrow either it must be meant of that great ruine of the kingdome of the ten tribes by the Assyrians 2 Kings 17.5 6. and then indeed they might the rather here be called Ephraim because that Idolatry which Jeroboam brought in and which made them unworthy of the name of Israel was a main cause of that destruction or else of that discomfiture of the Israelites by the Philistines when the Ark was taken 1 Sam. 4.10 And this indeed many learned Expositours do the rather think 1. because Shiloh where this overthrow was given them was in the tribe of Ephraim and so probably the army of Israel might chiefly be gathered out of that tribe and 2. because it seems by the later part of the Psalm that the drift of the Psalmist herein is to set forth how Shiloh was rejected and Sion the city of David was chosen to be Gods dwelling-place in stead thereof and so hence it is that first here he shews how God was offended with the Israelites for their sins at that time when the Ark was taken from Ephraim and then to aggravate their sins in that the great works that God had formerly wrought for their fathers were no better remembred by them and improved to make them carefull to please God he makes a large recitall of those wonders which God had done for them and so in the close of the Psalm he returns again to shew how God in his displeasure removed the Ark from Ephraim and in favour to David removed it to Sion in the tribe of Judah Vers 12. Marvellous things did he in the sight of their fathers in the land of Egypt in the field of Zoan That is in the countrey of Zoan a chief city in Egypt see Numb 13.22 and Isa 30.2 3 4. the same that was also called Tanais Vers 14. In the day-time also he led them with a cloud See the Note Exod. 13.21 This figured Christs guiding his Church till he hath brought them to their heavenly inheritance and thence it is that Paul makes this cloud a representation of Baptisme 1 Cor. 10.2 and they were all baptized unto Moses in the cloud and in the sea Vers 15. He clave the rocks in the wildernesse c. The word rocks in the plurall number implyes that this was done twice see the Notes Exod. 17.6 and Numb 20.11 As before he clave or divided the sea so now with as much ease he clave the rocks and as before he made the waters to stand on heaps like rocks so now he made the rocks to dissolve as it were into water And gave them drink as out of the great depth that is in great plenty see the Notes Exod. 17.6 Vers 17. And they sinned yet more against him c. To wit even after God had wrought such wonders for them by provoking the most High in the wildernesse to wit when their late deliverance out of Egypt was yet fresh in memory where they had many miraculous signs of Gods presence amongst them continually in their eye and where their daily dangers and wants might well have made them afraid to provoke God Vers 18. And they tempted God in their heart c. See the Note Exod. 17.2 by asking meat for their lust see the Note Numb 11.4 for of that murmuring the Psalmist seems to speak here their first crying for meat Exod. 16.3 being before the first fetching water out of a rock which this was not as is clear vers 20. Behold he smote the rock c. Vers 19. They said Can God furnish a table in the wildernesse That is Can he provide us meat yea variety and delicacies as we had in Egypt Vers 20. Behold he smote the rock that the waters gushed out c. It is not necessary we should conceive that the Israelites spake these words but that the Psalmists drift is to imply that their murmuring for flesh was all one in effect as if they had thus said And that which is here charged upon them may either be that they questioned the will of God Behold he smote the rock c. can he give bread also can he provide flesh for his people as if they had said He that brought water out of the rock might he not also if he would if he loved us and took care of us give us bread and flesh likewise to eat or else that they questioned the power of God Behold he smote the rock that the waters gushed out as if they had said This is not so great a matter since water doth naturally in many places flow out of rocks but can he give bread also that is bread-corn for at that time they had none but manna or meat as the following words expresse it Can he provide flesh for his people Vers 21. So a fire was kindled against Iacob c. That is the wrath of God as it is explained in the next words and anger also came up against Israel But yet
good c. That is Together with these spirituall gifts he shall also give them every outward blessing that may be good for them Yet some restrain this to that particular good of the earths encrease which is expressed in the following clause and our land shall yield her encrease Vers 13. Righteousnesse shall goe before him c. That is Righteousnesse shall then flourish and have a free course and passage in every place For as the Prophet sets forth the corruption of those times wherein he lived by this that there was no place for justice Isa 59.14 judgement is turned away backward and justice standeth afar off for truth is fallen in the street and equity cannot enter so here the Psalmist sets forth the prevailing of righteousnesse in those times when God should return in mercy to his people by this that righteousnesse should have a free course amongst men so that they should generally walk in the waies of righteousnesse do that which is just and right in Gods eyes Only we must know that by this phrase of righteousnesse going before him is implyed that this change God would make when he came to visit his people when Christ came with his Gospel to set up his kingdome amongst men or that by his righteousnesse wrought in them the hearts of men should be prepared for God to dwell there Yet some understand it of the righteousnesse of Christs government that look as the glory of Princes is manifested by the pomp of those that go before them to make way for them so Christs glory should be manifested by the righteousnesse of his government But the first exposition I take to be the best as by the following words we may gather Righteousnesse shall goe before him and shall set us in the way of his steps that is shall cause us to walk in his waies But see also Psal 89.14 and Isa 58.8 where the like expressions are used PSALM LXXXVI Vers 1. HEar me for I am poor and needy See the Note Psal 40.17 Vers 2. Preserve my soul for I am holy That is Thou hast sanctified me in some measure by thy spirit I have consecrated my self wholly to thy service and do endeavour to walk in all holinesse before thee neither am I therefore such a one as mine enemies would make me to be nor have I by any injury done to them deserved to be used by them as I am Vers 9. All nations whom thou hast made shall come and worship before thee c. This may be meant either of the forced acknowledgement of the greatnesse of the God of Israel whereto all nations should be brought by observing his mighty works or rather of the conversion of the Gentiles and it may well be that David might hence encourage himself that if God would shew mercy to them much more to him who was one of his own peculiar people As for that clause which thou hast made either it is added the more fully to expresse that all nations none excepted should come and worship before him there being no nation under heaven that received not their being from God or else rather to imply a reason why it might well be thought that God would in time to come call in all nations to fear and praise him namely because they were the work of Gods hands as well as the Jews and therefore it was fit that they also should know and worship their Creatour Vers 11. Teach me thy way O Lord c. See the Note Psal 25.4 unite my heart to fear thy name that is unite my heart to thee cause me in sincere and fervent love to cleave unto thee make me with a full resolution to set my heart to fear and serve thee only that my heart may not be drawn away to doe any thing but what is according to thy will or which is indeed all one in effect Cause my heart to be united within it self that it may not be divided and distracted with divers corrupt affections that I may not be carried this way and that as double-minded men are wont to be that so I may fear serve thee with my whole heart and that because such only as are thus affected thou art wont to help Vers 13. Thou hast delivered my soul from the lowest hell or the lowest grave That is from the most desperate dangers of death wherein my condition seemed as hopelesse as is the condition of one that is buried deep under ground or By pardoning my sins thou hast delivered me from that desperation I lay under the terrours of Satan the tortures of an evil conscience yea even from the very pit of hell And indeed because the remembrance of his sins might well bring these terrours upon David when he was in such dangers it is most probable that this was chiefly intended in that which he saith of his souls deliverance from the lowest hell Vers 16. Give thy strength unto thy servant c. That is By thy strength do thou help and support me both that I may prevail over my strong adversaries that I may not sink under the terrours that lye upon my spirit and save the son of thine handmaid that is me who have been even from my mothers womb thy houshold servant as being born in thy family of thy servant born of faithfull parents and so by birth-priviledge under the Covenant and consequently under thy care and tuition Vers 17. Shew me a token for good That is By some notable and wonderfull sign wrought for my preservation and deliverance make it evident both to my self and others that thou art tenderly carefull of my good and welfare however for the present thou art pleased to hide thy self from me PSALM LXXXVII Vers 1. HIs foundation is in the holy mountains It seems probable by the manner of the Psalmists expressing himself here that having been long meditating with himself of the happinesse of Zion in that it was the city of God hereupon he breaks forth abruptly thus His foundation is in the holy mountains that is The foundation of the temple or city Jerusalem which he hath chosen and built for his own settled dwelling-place he hath laid in the holy mountains whereby may be meant either particularly the hills of Sion and Moriah whereon the Temple and city of David were built or generally the mountains in and about Jerusalem according to that Psal 125.2 the mountains are round about Ierusalem which he calls holy mountains because they were sanctified set apart to be the lace of Gods spirituall presence worship And doubtlesse this which is here said of the situation of Zion in the mountains is to imply the strength stability thereof It is the judgement of divers learned Expositours that this Psalm was composed for the encouragement of Gods people when after their return out of Babylon they had been many years opposed hinder'd in rebuilding the city temple were at last stirred up by the
king of Zion yea the king of the whole world shall to their great honour when he takes notice of all the inhabitants of the world own them as true members of his Church and enroll them in the Register of the citizens of Zion as those whose names were from all eternity written also in the book of life The Psalmist alludes to the custome of king that are wont to take the number and to keep a register of the names of their subjects and the drift of the words is to imply that God to whom all nations are exactly known and at whose disposing they are shall every where bring into his Church those he desires to honour and shall readily own them for his people Vers 7. As well the singers as the players on instruments shall be there c. That is So great shall the blisse of Sion be that it shall be a place of continuall joy the inhabitants still seeking to praise God for his goodnesse and to extoll the happinesse of his city and people All my springs are in thee that is all from whence any good or comfort comes flowing into my soul is in thee O city of God from the presence of God and his holy Ordinances there all saving knowledge grace and comfort those living waters that can only refresh my soul come flowing in to me see the Note Psal 68.26 or all my springs are in thee that is whatever is within me that can contribute any thing to the setting forth of thy praise O Zion shall be spent upon thee all the thoughts and affections of my heart all my skill in musick and the vein that I have for poetry shall be poured forth in thy praises and shall continually send forth new and fresh praises of thee Either of these waies this last clause may be most probably understood Yet some take it thus All my springs are in thee that is all my delights are set upon thee all my affection is to thee O Zion or as if it were spoken to God All my thoughts are on thee O God all my delight and hope is in thee and all my affection is to thee PSALM LXXXVIII The Title TO the chief Musician upon Mahalath Leannoth c. See the Note on the Title Psal 53. of which what is there said may be also said here Maschil see the Note on the Title Psal 32. of Heman the Ezrahite There was one Heman that was one of the three chief Singers and who was likewise Davids Seer as is before noted 1 Chron. 25.1.5 and therefore some conceive that he was the authour of this Psalm and his brother Ethan the authour of the following Psalm But why these should be called Ezrahites I find no clear reason given And therefore others do rather conceive that these were those Heman and Ethan of the tribe of Judah mentioned 1 Chron. 2.6 1 Kings 4.31 for which see the Notes there Vers 5. Free among the dead c. That is I am as one amongst the dead free of that company or free from all the cares and affairs of this life as if he should have said I am in a manner dead to the world like the slain that lye in the grave that is and I have been brought into this condition by a violent hand as those that are slain in war or I am no more regarded then those that are slain in the warre that are presently tumbled into a pit no man pitying them or being sollicitous for them whom thou remembrest no more that is of whom thou takest no more care to wit for the things of this life and they are cut off from thine hand that is from thy providence thou dost no more govern and protect them nor dispose of them or provide for them as thou dost for living men Yet some conceive that these words are uttered by the Psalmist out of a distempered spirit as one transported by passion through the extreme troubles and miseries he was in And some read the last clause as it is in the margin and they are cut off by thine hand and so conceive that hereby the Psalmist would imply that he was as one that was cut off by a hand of divine justice Vers 6. Thou hast layd me in the lowest pit c. That is in the grave see the Note Psal 86.13 and the same may be intended also in the following words in darknesse in the deeps Yet some conceive that here he compares himself that with respect to his desperate condition and the many terrours that lay upon him to a man that is cast into a deep dungeon Vers 8. Thou hast put away mine acquaintance far from me c. See the Notes Job 19.13 and Psal 31.11 I am shut up and I cannot come forth that is there is no hope of freeing my self from the troubles I am in see the Note Job 19.8 Yet some understand this literally of the Psalmists imprisonment or banishment or of his shutting up himself close at home as being overpressed with sorrow and shame to see how all men abhorred his company Vers 9. I have stretched out my hands unto thee See the Note Job 11.13 Vers 10. Wilt thou shew wonders to the dead c. As if he should have said Unlesse help come presently I shall be past hope of praising thee see the Notes Job 7.8 9. Psal 6.5 and 30.9 Vers 11. Shall thy loving kindnesse be declared in the grave c. See the Notes Job 26.6 and 28.22 Vers 12. Shall thy wonders be known in the dark and thy righteousnesse in the land of forgetfulnesse That is in the grave where the dead forget the living the body lying there without all sense or remembrance of any thing see the Note Job 14.21 and where being laid they are in a manner quite forgotten by others see the Notes Job 24.20 and Psal 31.12 Vers 13. In the morning shall my prayer prevent thee That is I will betimes seek unto thee before extreme necessity constrains me thereto or early even before thou causest the morning light to shine upon me Vers 18. Lover and friend hast thou put far from me c. See the Note above vers 8 and mine acquaintance into darknesse that is they hide themselves from me or if they come where I am they will not know me PSALM LXXXIX The Title MAschil of Ethan the Ezrahite See the Note on the Title Psal 88. Considering the sad complaints that are made in the later part of this Psalm vers 38 c. concerning the dolefull condition whereinto the seed of David the kingdome of Judah were fallen it may seem very questionable whether that Ethan the brother of Heman mentioned 1 Kings 4.31 and 1 Chron. 2.6 could be the authour of this Psalm And indeed if we understand those complaints of the times of the Babylonian captivity when Jehoiachin was there cast into prison or of the declining times of Judahs kingdome a little before the captivity all that can be
the covenant betwixt God and them whence it is that Moses and Samuel are joyned together as Gods chief favourites in this regard Jer. 15.1 Though Moses and Samuel stood before me yet my mind could not be toward this people But however this is here alledged to stir up the people both to worship God as he had exhorted them to do in the foregoing verse and also to trust in him as their Lord and king namely from the example of these holy men of God in former times that were eminent for their piety in calling upon God and from the manifestation of Gods love to his people both in raising up such men to intercede for them and in his readinesse to hear them when they prayed to him as it is expressed in the following words they called upon the Lord and he answered them Yet some also adde to this that the Psalmist intended herein to imply that if God shewed so much favour to his people upon the intercession of Moses and the Leviticall priesthood much more ought Christ to be extolled by whose eternall priesthood men are perfectly reconciled unto God Vers 7. He spake unto them in the cloudy pillar To wit which was upon the Tabernacle See for Gods speaking to Moses and Aaron there Exod. 33.9 10 11. and the Notes Numb 12.5 and 16.19 Vers 8. Thou answeredst them O Lord our God c. To wit Moses and Aaron to whom the Lord returned a gracious answer when they interceded for the people yea and Samuel may be here included also though that which is said in the foregoing verse of Gods speaking to them in the cloudy pillar were meant only of Moses and Aaron As for that which follows thou wast a God that forgavest them though thou tookest vengeance of their inventions I conceive it is spoken of the whole body of the people and that the meaning is that when God had threatned or was many a time ready utterly to destroy the whole people for their rebellions yet upon the intercession of Moses and Aaron and Samuel he yielded to spare them for their sakes and so forgave them and still preserved the body of the people though withall he did often take vengeance on many particular persons when they committed idolatry or otherwise followed their own hearts lusts though therein they did manifestly transgresse the commandements of God For I see no reason why we should limit this which is said here of their inventions as some do to their plots and conspiracies which they devised against Moses and Aaron and Samuel Nor doth that exposition seem so probable which some Expositours give of these words thou wast a God that forgavest them to wit Moses and Aaron though thou tookest vengeance of their inventions that is though thou didst punish them for their sins by not suffering them to goe into the land of Canaan PSALM C. Vers 1. MAke a joyfull noise unto the Lord all ye lands This implyes a prophesy of the calling of the Gentiles But see the Note Psal 66.3 Vers 3. It is he that hath made us and not we our selves we are his people and the sheep of his pasture See the Notes Psal 95.6 7. Vers 4. Enter into his gates with thanksgiving and into his courts with praise See the Note Psal 84.2 PSALM CI. Vers 1. I Will sing of mercy and judgement c. Two severall waies this promise of David is expounded by Interpreters and both seem very probable to wit 1. that David doth here promise to praise God for his goodnesse and mercy to his penitent servants and for his judgements executed upon the obstinate and rebellious or more particularly for the judgement which God had executed upon Saul for some conceive that this Psalm was composed when Saul was newly cut off by the Philistines or which he knew God would execute upon him and the mercy which he had shewn to himself in preserving him from the rage of Saul and haply for opening such a fair way for the settling of him in the throne of Israel or at least the mercy which he knew God would shew him in bringing him to the kingdome long since promised him and then the following clause is clear unto thee O Lord will I sing that is I will speak of these things to thy praise and glory Or 2. that David doth here undertake that he would in this Psalm as it were by way of a vow to God and a solemn protestation before all the Church declare with what clemency and justice he meant to govern the kingdome when he should be settled in the throne how gentle and good every way he would be to the good and how zealous to punish the wicked And if we take it thus which seems most agreeable to the sequele of the Psalm then the meaning of the following clause seems to be this unto thee O Lord will I sing that is I will in my song thus engage my self out of a desire thereby to glorify thee by whom only I was appointed to so great honour and by whose grace only I hope to be enabled thus to govern the kingdome Vers 2. I will behave my self wisely in a perfect way c. To wit by avoiding what ever is evil with all possible circumspection And indeed this is expresly affirmed of David in his private life 1 Sam. 18.14 And David behaved himself wisely in all his waies O when wilt thou come unto me To wit to assist me with thy grace herein or rather to settle me in the kingdome promised me that I may then make good what I now promise As for the following clause I will walk within mine house with a perfect heart that which is intended thereby seems to be this that he would walk holily and righteously not in publick only but even within his own walls his court or his private house so that even those of his own family should not be able to lay any evil to his charge yea and that he would be watchfull to keep his own houshold too from every scandalous way Vers 3. I will set no wicked thing before mine eyes That is say some I will not make any evil course of other men a pattern for me to follow But rather I take it thus I will set no wicked thing before mine eyes to wit neither by desire nor purpose no nor by suffering it so near as I can to come into my thoughts Vers 4. A froward heart shall depart from me c. The meaning of this may be that he would not allow in himself that perverse rebellious spirit whereto naturally he was enclined or else that he would not converse with those that were of a froward spirit which indeed agrees best with the following clause according to our translation I will not know a wicked person that is I will not own any such nor shew them the least respect or favour Vers 5. Whoso privily slandereth his neighbour him will I cut off c. To wit
dungeons see the Note Psal 88.7 being bound in affliction and iron that is with iron fetters or chains which did sorely afflict them Psal 105.18 or being bound not only with iron chains but also with the cords of penury and all manner of afflictions out of which they can no more free themselves then they can shake off their fetters see Job 36.8 Vers 11. Because they rebelled against the words of the Lord and contemned the counsell of the most High That is either the word written or at least the law of nature written in all mens hearts see the Note above vers 6. Vers 12. Therefore he brought down their heart with labour c. That is he humbled their proud hearts with sore afflictions hard bondage see the Note Psal 90.10 they fell down that is before their enemies and so became captives or they fell into thraldome or lay in great distresse or they were dejected in spirit and there was none to help that is to comfort or deliver them Vers 17. Fools because of their transgression and because of their iniquities are afflicted To wit with sicknesse as is clear in the following verses And this is the third instance here given of Gods miraculous deliverances of men Vers 23. They that go down to the sea in ships c. The ground of this expression is either because the banks of the sea are higher then the waters that beat upon them or because of the low land which is by the sea side whether men must goe down from the higher parts of the land when they intend to go to sea that do business in great waters to wit either merchants that trade by sea Rev. 18.17 or rather marriners fishermen And this is the fourth last instance of Gods miraculous deliverances of men Vers 24. These see the works of the Lord his wonders in the deep Though the sea be full of wonders yet this is doubtlesse principally meant of those wonders related in the following verse to wit how suddenly God raiseth tempests of incredible violence what mighty mountains of waters there will be then raised in the sea and how calm the Lord makes all as suddenly again Vers 27. They reel to fro c. To wit through the swimming of their heads which is indeed usuall with men that are sea-sick in a storm or rather the rolling of the ships this way that their being driven about sometimes one way sometimes another according as the winds blow the sea-men having no power to order their ships and are at their wits end that is their art and skill fails them and they know not what course to take Vers 32. Let them exalt him also in the congregation of the people praise him in the assembly of the elders That is in the most publick assemblies as those usually are where the magistrates meet But withall the elders may be particularly mentioned not only because such wise men were best able to judge of these wonderfull works of God but also because there was most need that the rulers of the people should learn to stand in awe of the mighty power of God Vers 33. He turneth rivers into a wildernesse c. In the following verses the Psalmist sets forth the providence of God by shewing the strange and unexpected changes which he often makes in the world as first here his making fruitfull places barren and barren places exceeding fruitfull Vers 34. A fruitfull land into barrennesse c. In the Hebrew it is into saltnesse for which see the Notes Deut. 29.23 and Judg. 9.45 Vers 36. And there he maketh the hungry to dwell c. To wit either because those that were very poorly provided for there before in a manner famished do after this live there very comfortably in great abundance or else because poor people being forced from their native countries by war oppression or penury do remove thither invited by the fruitfulness of the place that they may prepare a city for habitation Vers 38. He blesseth them also so that they are multiplyed greatly c. This is the second great change here mentioned which God often makes in the world to wit that he mightily encreaseth advanceth the inhabitants of cities kingdomes then diminisheth brings them low again As for the next clause suffereth not their cattel to decrease the contrary is thereby implied to wit that he doth exceedingly encrease them Vers 40. He poureth contempt upon princes causeth them to wander in the wildernesse c. See the Notes Job 12.21 24. And this is the third great change which God often makes in the world to wit that he pulls down those that are on high and raiseth those that are in a low condition Vers 41. Yet setteth he the poor on high from affliction and maketh him families like a flock That is exceeding numerous It may also imply that God would guide and protect them as a shepheard doth his flock as in opposition to that which was before said of princes that he causeth them to wander in the wildernesse c. Vers 42. The righteous shall see it and rejoyce c. As seeing hereby that it shall be well with them see the Note Job 22.19 and all iniquity shall stop her mouth see the Notes Job 5.16 and Psal 63.11 PSALM CVIII Vers 1. O God my heart is fixed c. The seven first verses of this Psalm we had before almost word for word Psalm 57.7 c. and the rest of this Psalm we had before Psal 60.5 for which therefore see the Notes in both those Psalms PSALM CIX Vers 1. HOld not thy peace O God of my praise Many of our best Expositours take the word praise actively as if he had said O God whom I desire alwaies to praise or O God who hast alwaies given me occasion to praise thy name appear in my defence and be the same to me still that thou hast alwaies hitherto been that I may praise thy name But others take it passively as if he had said O Lord thou art he in whom only I glory accounting it my greatest praise that I am thy servant and have an interest in thee and in whom alone all my praise doth consist because thou upholdest me in my just cause whilst others cry out against me as a perfidious wicked man I beseech thee appear still in my defence And indeed this last I conceive the most probable and that because this seems to be prefixed as by way of opposition to that which follows in the next verse for the mouth of the wicked and the mouth of the deceitfull are opened against me as if he had said Because wicked men do slander me I appeal to thee for my justification as the witnesse and patron of mine innocency and therefore whilst they cry out against me with full mouth as a pestilent enemy to the state be not thou silent on whom I wholly depend
any that having no interest in what he hath do only surprize them by fraud or violence or else spoilers of some forreign nation who when they come to pillage men are wont to make clean work and to shew no pity Vers 14. Let the iniquity of his father be remembred with the Lord c. That is Let him be punished not only for his own sins but also for the sins of his progenitours Vers 15. Let them be before the Lord continually c. That is Let their sins never be forgiven or Let the Lord be continually punishing the sins of his parents in him and his posterity till they be no more remembred amongst men Vers 16. Because that he remembred not to shew mercy but persecuted the poor and needy man c. That is me and others that are distressed and afflicted see the Notes Psal 40.17 and 69.29 that he might even slay the broken in heart that is the man that was sorely afflicted in spirit because of his distresses and indeed of Christ it is noted that he was a man of sorrows and acquainted with grief Isa 53.3 and that he was broken in heart for our sins My soul saith he is exceeding sorrowfull even unto death As for that expression Because that he remembred not to shew mercy it implyes either 1. that the kindnesse that his enemy had formerly received from him might have put him in mind to have shewed mercy to him or 2. that the extremity of misery he was in might have stirred up in his enemy thoughts of pity towards him as naturally men are wont to take compassion of those that are in a very sad condition and that because he did not this therefore it was just that God should not shew the least mercy to him or his And how truly this might be said concerning the mercilesse dealing both of Judas and the Jews with Christ we may easily conceive Vers 17. As he loved cursing c. To wit say some Expositours 1. in that he delighted to denounce curses and imprecations against men or 2. in that he did wittingly and wilfully runne on in those waies of wickednesse which must needs bring Gods curse upon him which was as if he had desired Gods curse and would not walk in those waies wherein he might have been certainly blessed as it was with Judas that for a little mony betrayed his Saviour and with the Jews in generall that despised and crucifyed him in whom all the nations of the earth were to be blessed crying out His bloud be upon us and upon our children or 3. which I like the best in that he delighted to doe all the mischief he could to the godly and took no delight at all in doing them good so let it come to him that is let that be done to him which he hath done to others Vers 18. As he clothed himself with cursing like as with his garment c. To wit in that he practised it as constantly as men wear their garments or in that he loved it and delighted gloried in it as some men do in their costly apparel see the Note Psal 73.6 so let it come into his bowels like water that is as water doth when a man drinks or when a man is sunk under water then it runs into his body and like oyl into his bones that is as oyl which is of that efficacy that it will pierce to the very bones and marrow And the meaning of this is that he desires either that the curse of God might fall upon him in great measure as men pour down water when they are thirsty or as men when they have aches in their bones or upon other occasions use much ointments or that it might seize upon him not only outwardly in outward calamities but also inwardly in his soul his mind conscience as by continued horrid terrours and by being delivered up to a reprobate sense c. Vers 19. Let it be unto him as the garment which covereth him c. See the Note Job 8.22 and for a girdle wherewith he is girded continually that is let the curse of God lye close upon him and cleave fast unto him Vers 20. Let this be the reward of mine adversaries from the Lord and of them that speak evil against my soul That is against me or rather that by their slanders seek to take away my life Vers 21. But doe thou for me O God the Lord for thy names sake c. See the Notes 1 Sam. 12.22 and Psal 25.11 because thy mercy is good see the Note Psal 69.16 Vers 22. For I am poor and needy c. See the Notes Psal 40.17 and Psal 69.29 and my heart is wounded within me that is I am in a manner a dead man or rather my heart is broken with sorrow which how it was verified in Christ we see Matth. 26.38 and Luk. 22.44 Vers 23. I am gone like the shadow when it declineth c. That is swiftly suddenly for no sooner is the sun covered with a cloud but presently the shadow is gone but see the Note also Psal 102.11 I am tossed up and down as the locust to wit because as locusts are continually leaping up and down yea and are often carried away by the winds Exod. 10.19 and driven away by men as being mischievous hurtfull creatures so was David persecuted from one place to another and so was Christ hurried up and down from one tribunal to another both being looked upon as mischievous persons not to be endured in the places where they lived Yet because locusts have dry and thin bodies some think that in this comparison the Psalmist doth also allude to that leannesse of body whereof he speaks in the next verse Vers 24. My knees are weak through fasting c. To wit for want of mâ—at or through grief and anguish of mind which makes men oftentimes even to loath their food Psal 102.4 Vers 27. That they may know c. Having in the foregoing verse prayed for deliverance Help me O Lord my God c. he adds That they may know that this is thy hand as if he had said Let my deliverance be such that mine enemies themselves may see that there is a divine hand in it or By my deliverance let mine enemies come to know that this which I now suffer is of thee by thine appointment and by thy disposing providence and that thou didst but make use of them as thine instruments for my correction which fully agrees with that which is said of Christ Isa 53.10 It pleased the Lord to bruise him he hath put him to grief Vers 31. For he shall stand at the right hand of the poor c. To wit even then when he may seem to have cast him off which David speaks with reference to himself but see also the Note Psal 16.8 to save him from those that condemn his soul that is that unjustly censure and slander him or that seek to take
conferres upon them 2. that such men are free from those anxious cares troubles about the getting and keeping their riches with which worldly men are continually perplexed 3. that such men are not in danger of those griefs wherewith worldlings are surprized when God in his wrath strips them of their wealth 4. that such men resting upon the providence of God rejoycing in Gods favour are contented with what God bestows upon them whereas wicked men are never satisfied It cannot therefore be concluded from hence that good men have never any troubles with their riches but only that if it be so their cares troubles proceed then from their own infirmities so far as God gives they depend upon Gods provident care over them they are free from those vexations which must needs perplex other men Vers 23. It is a sport to a fool to doe mischief c. That is he makes light of it or he reioyceth delights himself in it but a man of understanding hath wisdome as if he should have said And so he knoweth that sin is no sporting laughing matter but that men ought to flee from it as from a serpent or so he delights therein Vers 24. The fear of the wicked it shall come upon him c. See the Note chap. 1.26 as namely when he fears the discovery of his sins or some evil of judgement c but the desire of the righteous shall be granted to wit when their desires are according to Gods will as indeed the desires of the righteous are usually such of such things as may be for their good And then again God doth usually stir up in the righteous a desire of those things which he means to bestow upon them that so they may be the more thankfull for them when they have them The opposition of these two clauses stands thus The fear of the wicked shall come upon him but his desire shall perish but that which the righteous fear shall not come upon them and their desires shall be granted them Vers 25. As the whirl-wind passeth so is the wicked no more c. That is Though the wicked mans rage be violent and terrible as a whirl-wind yet as a whirl-wind also it soon passeth away the Lord suddenly cutting him off or Though the wicked man may seem unremoveable yet no sooner doth the whirl-wind of Gods wrath passe upon him but he is presently gone see the Notes Job 27.20 21 22. Psal 58.9 but the righteous is an everlasting foundation that is he stands sure even in the greatest tempests he is preserved through Gods favour in Christ a long time here and lives afterward in heaven unto all eternity Vers 26. As vinegar to the teeth and as smoke to the eyes so is the sluggard to them that send him That is As they vex and hurt the teeth and eyes so is the sluggard a cause of much vexation and mischief to those that send him upon any errâ—nd or set him about any businesse because he is so long ere he brings an answer of that which they earnestly desire to know and because he so grosly neglects and slubbers over any businesse committed to him Vers 27. The fear of the Lord prolongeth daies c. To wit beyond what could be probably expected considering their constitution or beyond the time which wicked men do usually live see the Notes chap. 3.2 18 22. Psal 91.16 but the years of the wicked shall be shortened to wit in that wicked waies are usually the very means of bringing them by sicknesses or otherwise to an untimely end or at least provoke the Lord to cut them off see the Note Psal 55.23 Vers 28. The hope of the righteous shall be gladnesse c. That is it not only yields them a good measure of joy even in the midst of tribulation according to that of the Apostle rejoycing in hope patient in tribulation Rom. 12.12 but also shall bring them at length to far greater joy though for a time they may meet with many troubles sorrows yet their hope shall not perish but this their patient expectation shall end in gladnesse when they shall receive those good things which upon the warrant of Gods promises they have hoped for but the expectation of the wicked shall perish that is though for a time they be in prosperity and so they may promise themselves great matters yet their hopes shall come to nothing and so shall end in sorrow and vexation Vers 29. The way of the Lord is strength to the upright but destruction shall be to the workers of iniquity Because it is evident that the way of the Lord is here opposed to working of iniquity so likewise strength is opposed to being destroyed yet withall I have alwaies judged it the safest way to interpret the Scripture in the largest sense therefore I conceive this Proverb may best be expounded thus The way of the Lord that is mens observing the waies wherein God hath appointed them to walk so it be done in uprightnesse of heart is strength to the upright to wit in that it strengthens and preserves them from being destroyed and that because such are also strengthened in other regards by the spirit of God such are enabled both in prosperity adversity to overcome all temptations and are carried on continually from strength to strength from one degree of grace to another but destruction shall be to the workers of iniquity to wit because they walk not in Gods waies So that the drift of this Proverb is to shew that this plain sincere dealing is a surer means of security then all sinfull carnall policy that the contempt and reproach that is cast upon this way doth not dishearten but rather encourage and enflame the upright in their walking in it Vers 30. The righteous shall never be removed c. Though it may be truly said of the righteous that they shall never be removed in severall respects for which see the Notes Psal 13.4 15.5 16.8 55.22 125.1 yet here by the antithesis of the following clause but the wicked shall not inhabit the earth we may probably conceive that these words are at least principally meant of the Lords preserving the righteous continuing them and their posterity for a long time together in the place of their habitation in the good estate they enjoy here in this world for which see also the Notes Psal 37.3 9 18. The opposition therefore between the two clauses of this Proverb may be conceived thus The righteous shall for ever continue in a blessed estate in regard that they shall live for ever in heaven whereas the wicked shall not so much as abide in the earth or thus The righteous shall a long time live happily here in this world both they and their posterity but the wicked shall soon be rooted out for which see the Notes chap. 2.22 and Psal 52.5 Vers 31. The mouth
never been and that not in hope of getting the fairer advantage hereafter to be revenged on them but because having withstood the first violent boiling up of his passion he can afterward the more easily keep his spirit in order or because he can patiently endure reproaches and wrongs and will rather suffer then revenge But the former exposition is the best Vers 17. He that speaketh truth sheweth forth righteousnesse c. That is He that makes a conscience in his ordinary talk to speak nothing but truth will speak nothing but what is just what becomes a righteous man to speak when he is called forth in publick to be a witnesse for that this is implyed the following clause sheweth but a false witnesse deceit that is a man that is inured to lying when he is called to be a witnesse will utter deceit that is he will deceive the judge others with his lies or though he maketh a shew of truth and perhaps speaks somewhat of truth yet it shall be done in such a cunning way that it shall tend to the overthrow of the righteous mans cause Or else we may understand it thus He that speaketh truth to wit when he is called to be a witnesse sheweth forth righteousnesse that is sheweth himself thereby to be a righteous man but a false witnesse deceit that is such a one sheweth himself thereby to be a fraudulent person Or thus He that speaketh truth in his testimonies doth thereby promote the doing of justice or will not be afraid to declare boldly what is just but a false witnesse furthers deceit Vers 18. There is that speaketh like the piercings of a sword c. It is as if he had said as appears by the opposite clause that there are a company of fools whose words do wound men like sharp swords see the Note Psal 57.4 And many waies this may be done as by drawing men into any errour or wickednesse to the manifest destruction of their souls by setting men together by the ears by reviling slandering c. And so likewise that which followeth that the tongue of the wise is health that is a means of health to men may be done severall waies to wit by curing men of their errours sins by pleading in the defence of the innocentâ— by pacifying offended minds making peace between those that are at variance by satisfying scrupled consciences and comforting the heavy-hearted c. But because both in the foregoing and following verses Solomon may seem to speak concerning witnesses therefore some understand this Proverb also particularly of them to wit that there are some that by swearing falsly against the innocent in judgement do as much as in them lyeth wound them mortally but that then the wise by examining their testimonies and by using other means to clear those that are thus falsly accused do heal these wounds and preserve the lives of those that were in so great danger Yet I conceive it is best to take the words in the more generall sense Vers 19. The lip of truth shall be established for ever but a lying tongue is but for a moment This may be understood severall waies As 1. that he that speaketh truth will not vary in what he saith but will alwaies speak the same thing whereas the liar will be now in one tale and by and by in another Or 2. that truth shall at last prevail against errour though truth may be overborn for a time errour may be then cryed up for truth yet this shall be but a while thus the time shall soon come that maintainers of errour shall proceed no farther for their folly shall be manifest unto all men 2 Tim. 3.9 and then the truth shall again prevail Or 3. that he that speaketh the truth may stoutly stand to what he hath spoken no man shall be able to convince him of falshood and though he may be falsly accused or suspected of falshood yet his innocency herein shall at last be cleared whereas the liar though he may outface men for a while shall soon be discovered and proved to be a liar Or 4. that the man that constantly makes a conscience of speaking the truth shall be blessed from heaven here and live for ever in heaven hereafter but that on the other side though men may seem to thrive by lying for a time yet they shall soon find it otherwise and without repentance shall be eternally punished And indeed I see not but that all these may be intended in the words Vers 20. Deceit in the heart of them that imagine evil c. The meaning of this is either 1. that those that imagine mischief against the righteous have many plots in their hearts whereby they hope to deceive them bring them into trouble but that hereby they shall certainly bring upon themselves extream grief vexation of spirit which is implyed in the opposite clause but to the counsellers of peace is joy the one shall have much trouble sorrow through the disquiet of their own minds the terrour of their consciences the curse of God upon them the other much joy through the blessing of God upon them and the sweet refreshings of their own consciences Or 2. that such plotters of deceit mischief may glory rejoyce therein for a time but that true joy shall be only to the counsellers of peace with whom it shall be well notwithstanding the plots of the wicked against them Or 3. which to me seems the clearest Exposition that the plots of the wicked against the righteous will deceive them bring the evil intended against the righteous upon themselves to their great vexation torment whereas those that seek the good and peace of others shall have great joy comfort thereby see the Note chap. 11.18 Vers 21. There shall no evil happen to the just c. That is nothing that is truly evil nothing shall come upon them in a way of vengeance or shall tend to their destruction but only to try them purge them do them good Rom. 8.28 but the wicked shall be filled with mischief that is they shall be overwhelmed inwardly with terrours outwardly with the judgements of God upon them Vers 22. Lying lips are an abomination to the Lord c. To wit Not only because lying is in it self a sin most hatefull to the God of truth but also because liars do usually deal unfaithfully with men breaking their promises not carrying themselves according to that they have with their lips professed whence the opposite clause is thus expressed but they that deal truly to wit both in word and deed are his delight Lying alone makes men abominable to God but God delights only in those that both speak the truth and deal truly Vers 23. A prudent man concealeth knowledge c. See the Note chap. 10.14 but the heart of fools proclaimeth foolishnesse that is their hearts do set their tongues on work with
of the truth 2 Tim. 3.7 3. that they rejoyce in their folly as men do in their inheritance and will by no means part with it they are as wise as their forefathers and they are resolved to be no wiser and 4. that folly in due time will certainly be the fruit reward of their sillinesse and wickednesse all their great hopes will deceive them folly at last will be their recompence to wit when the punishments of God shall fall upon them in particular shame and reproach which seems to be implyed by the opposition of the following clause but the prudent are crowned with knowledge that is they by diligent searching after true wisdome attain sound knowledge which is an honour and glory to them a means many times of their advancement here in this world but alwaies a means of bringing them to a crown of glory hereafter Vers 19. The evil bow before the good and the wicked at the gates of the righteous To wit as suitors are wont to wait at the gates of great men bowing themselves before them when they come out unto them which shews that this is meant here of Gods exalting the righteous in regard of their outward condition and the wickeds crouching before them in that respect though it be true too that many times wicked men are forced by their own consciences to reverence and respect the righteous even merely for those eminent gifts and graces that admirable wisdome and piety which they discern in them and sometimes in an humble submissive manner to seek unto them for their counsell and prayers Vers 21. He that despiseth his neighbour sinneth c. That is He that so slights and vilifies his poor neighbour that he relieves him not in his wants shall find by his punishments that he did therein greatly offend God though the world may judge otherwise of it yet by experience he shall find it so therefore he is a wretched unhappy man For that this is implyed is evident by the opposite clause but he that hath mercy on the poor happy is he to wit because he doeth that which is pleasing to God Vers 22. Do they not erre that devise evil c. That is They do unquestionably erre And two waies this may be understood 1. that they who sin not of infirmity but do advisedly plot mischief against men are quite out of the way of life eternall yea as some adde though they never bring it to passe but only devise it or 2. that they that devise evil against others do usually misse of that which they aim at and bring evil upon themselves But mercy and truth shall be to them that devise good see the Note 2 Sam. 15.20 Vers 24. The crown of the wise is their riches c. That is say some Expositours wisdome which is the crown of the wise is also their riches But doubtlesse Solomon speaks here of outward riches and saith that these are the crown of the wise that is they are an ornament an honour to them to wit 1. because their wealth is many times obtained by their wisdome and piety 2. because men will honour admire them and their wisdome the more for their riches whereas the wisdome of poor men is usually disregarded in rich men it shall be sure to be highly extolled 3. because the wise being rich have the greater advantage and opportunity to manifest their wisdome piety and 4. especially because the wise having the command of their riches do to their great glory use them well for the advancement of Gods glory for their own spirituall and eternall benefit and for the good of others But the foolishnesse of fools is folly that is be they poor or be they rich they will shew themselves fools their folly is all the ornament they have to honour them As an ape will be an ape though men put him into a golden coat so a wicked Nabal will shew himself a fool though he have never so great riches so will live and die with contempt and dishonour yea the richer such men are the more wicked and foolish they will be and the more they will discover their wickednesse folly because they will trust in their riches and abuse them exceedingly to the dishonour of God and to the hurt both of themselves and others This I conceive is the full meaning of this Proverb Yet some make this only to be the meaning of the last clause that the foolishnesse of fools that is of wicked men is folly that is folly indeed there is no folly like unto that folly Vers 25. A true witnesse delivereth souls c. That is by testifying the truth he often delivereth many innocent men from those dangers wherein they were for their estates or otherwise by some false accusation or he delivereth souls that is the lives of men when through false accusations they were in danger of death see the Note chap. 12.6 Yea in delivering any one man from such dangers it may be truly said that he delivereth souls because all that have their livelyhood by him are thereby also delivered To which some adde also that even by bearing witnesse against malefactours a faithfull witnesse may be truly said to deliver souls because the cutting off such mischievous persons tends to the preservation of many But a deceitfull witnesse speaketh lies and so destroyeth souls see the Note above vers 5. and chap. 12.17 Vers 26. In the fear of the Lord is strong confidence c. That is Whereas the fear of man doth usually work in men much faintnesse of heart spirit they that fear the Lord on the contrary are and have just cause to be very courageous and confident see the Note chap. 10.9 and his children that is say some the children of God or rather the children of the man that feareth God shall have a place of refuge that is shall be protected by God in times of danger Vers 27. The fear of the Lord is a fountain of life c. That is it is a constant never-failing means to make men live holily and comfortably here to bring them to life eternall hereafter see the Notes chap. 10.11 and 13.14 Vers 28. In the multitude of the people is the kings honour c. And consequently his strength safety also as is implyed in the following clause but in the want of people is the destruction of the prince that is it tends to his dishonour contempt and so also to his ruine And the ground of both these is because a numerous people doth not only yield great revenues to a Prince when occasion is mighty armies for his defence but is also a very probable signe that such a Prince is wise just mercifull in his government and doth maintain peace and piety amongst them seeing such a way of governmēt doth of it self tend to the encrease of the people besides God doth usually blesse good kings with a great
prescribed by the word of God But according to our Translation whether we read it as it is in our Bibles Correction is grievous c. or as it is in the margin of our Bibles Instruction is grievous unto him that forsaketh the way the meaning of the words is clearly this that instruction or correction is irksome and displeasing to him that chuseth the way of sin rather then the right way of holiness or that having gone on a while in the right way doth afterward forsake it turn aside into false wicked waies that because reproofs and correction are displeasing in themselves to mans corrupt nature and because men of an evil life cannot endure those that goe about to take them off from those waies that are so pleasing to flesh and bloud do account the strict waies of holinesse a very bondage to them And he that hateth reproof shall die that is he shall be cut off here in a way of wrath shall die eternally hereafter And the drift of Solomons joyning these two together seems to be either 1. to imply the difference between those that are troubled at reproof correction and those that hate it correction may be displeasing to men and yet afterwards it may doe them good but they that hate reproof shall certainly perish or 2. rather to imply the sad effect that follows discontent against instruction or correction naturally men are displeased with those men that thus seek their good but they that doe thus are in the ready way to destruction because he that hateth reproof shall surely die Vers 11. Hell and destruction are before the Lord c. See the Note Job 26.6 how much more then the hearts of the children of men Now this must not be so taken as if it were easier for God to know some things then it is to know other things Only Solomon here speaks of God after the manner of men to whom it must needs seem harder to know the state of the dead and hell then the hearts and thoughts of men both because hel and destruction are farther off though the hearts of men are deep yet not so deep as hell and likewise because men may by outward discoveries guesse shrewdly at the thoughts of mens hearts whereas of hell and the state of the dead men know nothing at all but only by faith so farre as any thing thereof is revealed in the Word Ver. 13. A merry heart maketh a chearful countenance c. That is A chearfull heart especially when it is so upon spirituall grounds doth usually make the whole body healthfull vigorous refresheth the spirits so consequently also it makes the countenance in particular fresh lightsome chearfull but by sorrow of the heart that is by carnall immoderate sorrow the spirit is broken that is either 1. the mind of a man will be afflicted dejected the understanding and memory weakned or else 2. the vitall spirits will be dulled which causeth frequent sighs and groans and often brings men to such extremities that they can hardly draw their breath and so consequently also the countenance is hereby made cloudy and sad And thus God speaks here to us to perswade us to take heed of such sorrow as tender mothers are wont to speak to their children telling them they will marre their faces with crying Vers 14. The heart of him that hath understanding seeketh knowledge c. That is A man that hath understanding seeketh knowledge with all his heart even as a hungry man seeketh meat which is implyed in the following clause but the mouth of fools feedeth on foolishnesse that is their hearts delight it and greedily devoure all kind of foolishnesse wickednesse as it were with open mouth it is as meat and drink to them to satisfy their lusts to doe any thing that is sinfull and wicked for which see the Notes chap. 4.17 and Job 15.16 They love to speak foolishly vainly such language and speeches are continually in their mouths as if they fed and lived upon them greedy they are to hear the talk of fools it is as delightfull to them as their food and indeed it nourisheth their folly in them Vers 15. All the daies of the afflicted are evil c. By the afflicted here most Expositours understand the man that is not contented with his estate all whose days must needs be evil that is grievous tedious irksome to him because he is continually fretting so can neither eat nor sleep nor follow the labours of his calling with any quiet nor take any joy in any thing whatsoever and so likewise in the following clause but he that is of a merry heart hath a continuall feast by the man of a merry heart they understand the man that is contented with his condition because contentation be a man poor or rich must needs yield continuall delight refreshing to him But I see no reason why we should not take it more generally thus All the daies of the afflicted are evil that is as long as men lye under any heavy affliction whether poverty or sicknesse c. or inward anguish and trouble of mind they scarce enjoy a comfortable houre which makes their lives bitter to them but he that is of a merry heart to wit especially if it proceed from a good conscience and assurance of Gods love in Christ hath a continuall feast that is he hath that which will chear him up in the midst of his afflictions and sorrows and that will be as a feast to him when he perhaps hath not so much as bread to eat Vers 16. Better is a little with the fear of the Lord c. Which is of it self the greatest of treasures and causeth men to enjoy that which they have with much peace comfort then great treasure and trouble therewith to wit as it is usually with those that fear not the Lord who have commonly the more trouble the greater their wealth is either by reason of their fear of loosing what they have or their continuall toll vexing cares about the preserving ordering and encreasing their estates or by reason of their terrous of conscience for their wickednesse particularly for the unjust waies whereby they have raised their estates and the clamours outcries of those that have been oppressed by them or because of the strife and contention and suits at law which do usually attend great estates Vers 17. Better is a dinner of herbs where love is then a stalled ox and hatred therewith This may be meant of the love or hatred either of him that invites men to his table or of those that sit at table together either at home or abroad especially when mens hatred breaks forth in strife brawling fighting together Yea it may be meant also of the love and hatred of God to wit that the coursest fare with Gods love is better then the greatest dainties given by God in hatred
assistance and therefore observable it is that Solomon saith not that the preparations of the heart are from man but in man and from the Lord. Yea if we should conceive that in the first clause the word are was to be understood as some translate it The preparations of the heart are in man but the answer of the tongue is from the Lord the meaning can be no more but this that when men have meditated in their hearts both what they will speak how and in what order they will speak it and so there are in their minds whole armies as it were of thoughts marshalled in order as in battel-array which the Hebrew word that we translate preparations or disposings doth clearly signify yet shall they for all this be no farther able to expresse themselves then as God shall enable them give them utterance nor shall they alwaies speak what they purposed but what God shall cause them to speak a multitude of thoughts they may have in their minds but without God they shall not be able to utter a word Vers 2. All the waies of a man are clean in his own eyes c. See the Note chap. 14.12 but the Lord weigheth the spirits that is he doth exactly know observe the souls hearts of men what their intentions the affections and dispositions of their minds are whether their hearts be purged by faith or no whether they be pure and sincere or profane and hypocriticall and so he discovers how vainly they deceive themselves and so condemns that which to them seems right Vers 3. Commit thy works unto the Lord c. To wit by taking direction from his word aiming in all things at his glory but see the Notes Psal 37.5 and 55.22 and thy thoughts shall be established that is thou shalt enjoy a sweet settlement tranquillity in thy thoughts and spirit or thy purposes desires shall be accomplished thy heart being confirmed with chearfulnesse to proceed on in those waies which shall be most effectuall for the accomplishment of them Vers 4. The Lord hath made all things for himself c. That is for his own glory and there are some that under these words comprehend not only Gods work of Creation but also the works of his continuall Providence to wit that he doeth all things for his own glory yea even the wicked for the day of evil that is say some Expositours that he might use them as his instruments for the punishment of others or rather that he might glorify himself by the manifestation of his justice in their deserved destruction The wicked both angels men were not created wicked by God but were made so by themselves yet God foreseeing what they would be made them that his glory might be advanced by their ruine whilest they continually doe what they can to dishonour him and to oppose his glory Vers 5. Every one that is proud in heart c. Not every one that hath pride in his heart but every one in whose heart pride rules reigns yea though he shew it not outwardly as many do is an abomination to the Lord to wit though outwardly he lives in never so gallant a condition and so God seems to give him all things according to his own hearts desire though hand joyn in hand he shall not be unpunished see the Note chap. 11.21 Vers 6. By mercy and truth iniquity is purged c. First Most of our best Expositours understand this of Gods mercy truth to wit that by Gods free grace in Christ and by his faithfull performance of the promises that he hath made to his people in him namely when they doe what he hath required of them in those his promises all the sins they have committed are perfectly expiated pardoned And indeed these words mercy truth are frequently thus taken in the Scripture as before chap. 14.22 2 Sam. 15.20 and in divers other places Again 2. many others understand it of mercy and truth in the people of God meaning by mercy and truth true mercifulnesse or mercifulnesse all justice and truth in mens dealing or mercy the profession and belief of Gods saving truth and that hereby iniquity is said to be purged not because these are the meritorious cause of purging men from their sins but either 1. because these are tokens and evidences of those whose sins are pardoned or 2. because these things do many times procure from God a remitting of temporall punishments as Ahabs humiliation did for him 1 Kings 21.19 3. because mercy and truth that is true faith working by love charity are the means of giving us an interest in that bloud of the Mediatour whereby our sins are purged So that the drift of these words they say is to shew that in all the sacrifices which were in those times offered for the purging away of sins God did not so much regard the pomp of their sacrifices and outward ceremoniall worship whereon the most of men did wholly rely as the spirituall graces of mercy and truth in those that offered them Both these Expositions I conceive are safe though the first seems to me the clearest And then accordingly for the second clause and by the fear of the Lord men depart from evil that is they avoid it or abandon it for the time to come the drift of that must be to shew either that when God of his mercy and truth doth acquit men from their sins it is upon condition that they return not to those sins again but that thenceforth they should fear God and serve him in holinesse and righteousnesse all the daies of their lives or else that as mercy and truth do clear us from sins already committed so the fear of the Lord preserveth us from sin for the time to come Vers 7. When a mans waies please the Lord he maketh his very enemies to be at peace with him To wit by over ruling their hearts so that though they hate him yet they shall not seek to hurt him or by inclining their hearts to love him and to doe him good or else by bringing things on either side to that passe that his enemies shall be in policy glad to seek to be at peace with him So that if by endeavouring to do that which may please God we provoke men to displeasure against us it matters not God can easily help this Vers 8. Better is little with righteousnesse c. To wit when the man that enjoyeth it is righteous and his little estate hath been gotten righteously then great revenues without right see the Notes chap. 15.16 and Psal 37.16 Vers 9. A mans heart deviseth his way c. That is whether he will goe or what he will doe but the Lord directeth his steps that is he connot take a step without Gods assistance he shall neither do nor effect any thing but according to the will and providence of God But see the Note above vers
the presence of his friend viz. the Creditor to whom he obligeth himself for some third person But see the Notes chap. 6.1 2 3. Vers 19. He loveth trangression that loveth strife c. That is that loveth to strive with other men or that loveth to see or make strife between man man And of such a one it is said that he loveth transgression either because his loving strife sheweth him to be a wicked man as being one that taketh pleasure in sin consequently one that will not stick at any other wickednesse or rather because strife doth usually bring men into all manner of transgressions according to that Jam. 3.16 where envying strife is there is confusion every evil work As for the following clause he that exalteth his gate seeketh destruction some by the word gate understand the door of a mans mouth as it is taken Mic. 7.5 keep the doors of thy mouth from her that lyeth in thy bosome and so they take the meaning of this clause to be that he that is wont to speak proudly loftily in any way of boasting or despising others partly by stirring up men thereby against him partly by provoking God to displeasure seeketh his own ruine But I rather think that the words are to be understood literally of a mans exalting his gate that is his house a part being put for the whole and that the meaning therefore is 1. that as a man that builds his house higher then the foundation will bear may justly expect the downfall thereof so the man that out of the pride of his heart buildeth his house more sumptuously and stately then is fitting for his condition is in the high-way to beggery or that he that buildeth lofty houses to the prejudice and with the oppression of others exposeth himself thereby to the hatred envy of men and to Gods high displeasure and so doth in a manner seek his own destruction and 2. that accordingly he that any way exalts himself proudly above others despising them and seeking to bring them into subjection under him doth hereby draw destruction upon himself see the Note chap. 11.2 For this is that I conceive which Solomon chiefly intended in these words Vers 20. He that hath a froward heart c. That is He that is of a peevish quarrelsome spirit that will be still taking offence at every thing that is spoken and done wishing and plotting the hurt of others see the Note chap. 3.32 findeth no good that is findeth no favour any where neither from God nor man Or by the man of a froward heart may be meant a man that is stubbornly wicked see the Notes 2 Sam. 22.27 and Job 5.13 or else an hypocrite that carrieth a fair shew outwardly when there is nothing but frowardnesse wickednesse mischief in his heart whence it is that the upright man is opposed to the froward in heart chap. 11.20 They that are of a froward heart are abomination to the Lord but such as are upright in their way are his delight then by this that is said of such an one that he findeth no good may be meant that he shall never obtain any favour or blessing either for his everlasting estate or his condition in this world though for the present he may seem to enjoy many earthly commodities he that seeks to avoid any evil or obtain any good by deceit or hypocrisie will be frustrate of his hopes or else that on the contrary such a one shall surely fall into evil And he that hath a perverse tongue falleth into mischief that is he that abuseth his tongue in any way of wickednesse or more particularly he that hath a false deceitfull tongue shall bring thereby mischief upon himself perhaps the mischief he intended to others The drift of this Proverb may be to shew that God will punish not only the wickednesse of mens works but also of their hearts and tongues or that if God abhor all wickednesse in the heart much more will he punish it when men expresse it with their tongues Vers 21. He that begetteth a fool doth it to his sorrow c. As if he had said Whereas naturally men are glad to have children and do expect much joy from them if a child proveth foolish wicked he is an occasion of much sorrow to his parents not to the mother only that is more prone to grieve but even to the father also see the Note chap. 10.1 and the father of a fool hath no joy to wit in that his foolish child or he will not be able to take comfort in any thing in the world Yet some Expositours understand the first clause of the childs sorrow He that begetteth a fool doth it to his sorrow that is the sorrow of that his foolish son to wit because his folly wickednesse will bring much misery sorrow upon him and then the next clause they understand of the fathers sorrow and the father of a fool hath no joy Ver. 22. A merry heart doth good like a medicine c. That is it doth as much good for the curing of the distempers of the soul as a medicine doth for the curing of bodily diseases or rather it doth a man as much good for his bodily health see the Note chap. 15.13 Yea the words may be also translated thus A merry heart doth good to a medicine that is it helps the operation of physick for the recovery of health But a broken spirit drieth the bones that is a heart broken with grief wasteth all the strength of the body see the Notes chap. 3.8 and 12.4 Vers 21. A wicked man taketh a gift out of the bosome c. That is secretly for so Solomon himself explaineth this expression chap. 21.14 A gift in secret pacifieth anger and a reward in the bosome strong wrath and it may be meant both of the man that hath an ill cause who taketh it and giveth it closely either to the judge or to his adversaries advocate or to any one that is to be a witnesse in the cause and likewise of the judge or any other that taketh it from him that gives it to pervert the waies of judgement that is any way to obstruct the course of law or to pervert the proceedings of justice and so to procure that any thing be done that is unjust Vers 24. Wisdome is before him that hath understanding c. Some give such an exposition of the first clause as can hardly suit with our translation Wisdome is before him that hath understanding that is it is with him it is conspicuous easily to be discerned in his countenance to wit in the sobriety gravity and stayednesse of his countenance outward behaviour And if this be owned then the meaning of the next clause but the eyes of a fool are in the ends of the earth must needs be this that the inconstancy the unsettlednesse lightnesse of a fools countenance the rolling
cannot easily dive to find what is there or like waters that are in a deep pit or well or far somewhere under ground which cannot easily be gotten up and that because it is in a manner impossible to know what is in the heart of a man for what man knoweth the things of a man save the spirit of a man which is in him saith the Apostle 1 Cor. 2.11 especially when he shall set himself to dissemble conceal his purposes And some think too that man is here mentioned in opposition to women who are usually more inclinable to blab forth all that is in their thoughts but a man of understanding will draw it out that is a wise man will many times by the prudent observation of mens gestures and actions the words that fall from them and the company that they keep by propounding questions to them and entring discourse with them as if they minded something else guesse very right concerning that which is in their hearts Vers 6. Most men will proclaim every one his own goodnesse but a faithfull man who can find The meaning of this is very easy But if we read the first clause as it is in the margin of our Bible most men will proclaim every one his own bounty c. then the meaning may be either 1. that it is usuall with men to boast of the great good they have done or which they intend to doe for others but that it is rare to find a man that really hath done what he saith he hath done or that doth faithfully make good his great promises or 2. that it is easier to find men that are bountifull to others then to find faithfull men that injure no man or then it is to find one that is a faithfull good man in every regard or 3. that amongst the many that will boast of their bounty there are but few to be found that are faithfull therein that is that do good to others sincerely for Gods sake with a good conscience and out of unfeigned love to those to whom it is done Vers 7. The just man walketh in his integrity his children are blessed after him To wit the rather because he will be sure to leave nothing to his children but what was well gotten because many times such children by reason of the good example and education of their parents are also righteous themselves But see the Note also Psal 37.26 Vers 8. A king that sitteth in the throne of judgement scattereth away all evil with his eyes Either the meaning is in generall that where the magistrate doth look to see judgement carefully and constantly executed upon offenders wickednesse will not there dare to appear or else it may be meant particularly of the supreme magistrate to wit that when he keeps a watchfull eye over the whole kingdome this will suppresse all vice amongst the people or rather that when he doth use to sit in the judgement-seat in his own person and doth not leave all to be done by inferiour judges this his care to see things with his own eyes and accordingly to judge of them will be a singular means to restrain the people from much evil thaâ— because he is not in such danger to be corrupted and is wont to punish with greatest severity by reason of the majesty of his person is most terrible to offenders Yet the meaning of this expression may be also that such a king may wiâ—h a frown awe his people from doing evil Vers 10. Divers weights and divers measures both of them are alike abomination to the Lord. As namely when men keep a lesser wherewith to sell to those that are simple and may be easily gulled and a greater for the wiser sort But see the Notes chap. 11.1 and 16.11 and Deut. 25.13 Vers 11. Even a child is known by his doings c. That is By that which is commonly and generally done by a young child in his gestures speeches and actions a very probable discovery may be made concerning him whether his work be pure or whether his work be right that is whether that which he doeth for the present be pure and right as it ought to be whether there be a work of saving grace wrought in him and so whether that which he doeth proceeds from an honest upright heart and consequently whether he be like to take a good course when he comes to mans estate Vers 12. The hearing ear and the seeing eye the Lord hath made even both of them Solomons drift in mentioning this may be to imply either 1. that therefore God must needs hear and see whatever is spoken or done by men for which see the Note Psal 94.9 or 2. that therefore God can give or withhold the use of these senses to men as seemeth good to himself and consequently that it is fit that men should be thankfull to God for them not abuse them in any sinfull way but use them to his glory and for those ends for which they were especially given them of God as namely their ears to hear the instruction of wisdome and their eyes to view Gods works both of creation and providence to look into those holy writings which God hath given men for the well-ordering of their lives yea and that when men do thus use them in a right manner it is fit that they should acknowledge that this also is the gift of God and that it is not of themselves But then again this may be understood of a spirituall ability to see and to hear And indeed severall of our best Expositours do understand it particularly thus that the seeing eye of the teacher or of the magistrate whereby he looks to the well-ordering of the people the hearing ear of the people whereby they hearken to the instruction of their teachers and the command of their superiours are both from God so that neither are therefore to insult over the other but that the welfare of kingdomes and commonwealths procured hereby is wholly to be ascribed to God Vers 15. There is gold and a multitude of rubies c. As if he should have said Many such precious things there are in the world which worldly men do highly esteem but the lips of knowledge that is wise gracious speech are a precious jewell that is far more precious then those precious things before-mentioned see the Note chap. 3.14 And hereby may be meant both what a treasure it is for a man to be able to speak wisely and learnedly and likewise what a precious priviledge it is to be instructed in the word and wisedome of God by such a man Vers 16. Take his garment that is surety for a stranger c. See the Notes chap. 6.1 and 11.15 The meaning may be only this that if a man be so foolish as to be surety for strangers whom he knoweth not we may be assured that such a man will in time be brought to such poverty that sooner or
them in their jollity to speak or doe something that may turn to their prejudice and that the rather because great men are often wont to make use of their feasts as snares to entangle men in this regard to make them in their drink and heat of bloud to utter those things which they would not otherwise discover I know many Expositours extend these words to the consideration of the persons present the Ruler and others and some to the well weighing of any questions that shall then be propounded and so take them to be a warning that he that is called to be a guest at a great mans table should be carefull that he did no way carry himself rudely uncivilly and unmannerly no otherwise then if he were at home at his own table or that he should take heed that when any questions were propounded he spake nothing rashly and foolishly But the first exposition is clearly the best as the following words do manifest Vers 2. And put a knife to thy throat if thou be a man given to appetite That is one that naturally lovest dainties and art very inclinable to glut thy self with them And by those words put a knife to thy throat is meant that such a man should restrain himself from all excesse in eating and drinking only this expression seems withall to imply either first that he should force himself to forbear by mortifying his unruly appetite that he might be no more able to run on in filling himself then if there were a knife stuck in his throat or 2. that though this bridling of his appetite were never so troublesome irksome to him as grievous in a manner to him as if he were to cut his own throat yet he must doe it and that because it were better if any such necessity could be conceived that a mans throat should be cut then that he should â—â—sh headlong into the miseries which his gluttony drunkennesse would bring upon him and so the drift of these words is much the same with that of our Saviours words Matth. 5.29 30. If thy right eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into bell c. where the meaning is only that though the abandoning of any thing that is an occasion of sin should be as grievous to us as the pulling out our eyes or the cutting off our right hands yet we must abandon them or 3. that he should restrain his inordinate appetite by thinking with himself of the danger his excesse is like to bring him into partly in regard of the divers deadly diseases it is like to bring upon men partly in regard of the slipperinesse of their tongues in such a case to utter those things that may provoke the ruler to displeasure or otherwise hazard their lives and chiefly because their excesse is like to bring their souls to eternall damnation their knives upon the table are like to be more mischievous to them then a knife in their throats would be And therefore by thinking of these things as by a knife put to their throats it is fit that men should endeavour to keep themselves from excesse Vers 3. Be not desirous of his dainties for they are deceitfull meat To wit 1. because when great persons do invite meaner men to their tables they doe it usually with a purpose some way to ensnare or deceive them they doe it not out of love as they pretend but with an aim to bring them to utter those things when they have drunk well and are frolick which at another time they would never have spoken or some other way to entrap them to bring their own purposes about 2. because men are usually therein deceived that they think great men are willing they should eat freely of the plentifull provision that is set before them whereas indeed they grudge them what they eat as is expressed more fully afterwards vers 6.7 3ly because the delight men take in such dainties doth unawares draw them into intemperance and excesse which proves at last the cause of much mischief to them and 4. because court-entertainment familiarity is many times unstable and so they that entertain great hopes upon that ground are usually deceived of their hopes But now under this one particular of eating at great mens tables Solomon intends to imply the danger of all conversing with great men in any way whatsoever and that men had need to be wisely watchfull over themselves and to bridle their affections when they have to deal with great personages in any thing whatsoever that because the friendship of such men is deceitfull it yields not that content usually that men expect in it but on the other side it brings many vexations with it and is many waies dangerous Many seeking hereby to advance themselves have ruinated their estates and utterly overthrown their posterity Vers 4. Labour not to be rich c. Riches are the good blessing of God and therefore may be desired if it be only so far as it may be for Gods glory and our good but absolutely to desire to be rich and to set our heart upon it and thereupon to overtoil our bodies and to afflict and perplex our spirits in seeking to get riches this is that which is here forbidden Men must labour in their callings in obedience to Gods command and that they may have wherewith to live comfortably and if God send in abundance accept it thankfully but for men absolutely to make it their aim to be rich so thereupon to make drudges of themselves and violently to pursue riches as if they thought by their toiling suddenly to enrich themselves whether God would or no that is no way warrantable Cease from thine own wisdome which will perswade thee that a mans happinesse consists in being rich and will prompt thee to strive after this by all means though never so unlawfull Vers 5. Wilt thou set thine eyes upon that which is not That is Wilt thou eagerly look and seek after set thine heart upon that which hath no solid substance in it however men are wont vainly to call their riches their substance that which in true judgement is nothing worth for the having whereof men are nothing the better or that which is not that is which it may be will not be had because those that eagerly seek after riches many times cannot attain them whereas God frequently bestows them in abundance upon those that mind them not or that which when a man hath gotten will usually be gone on a sudden And if we thus understand this clause then the following words are added by way of explaining these whereas otherwise they may be taken as a second reason against their ordinate desire of riches for riches certainly make themselves wings they fly away that is the man that labours to get them
servants in their places or 2. that servants must be content to wait for the recompence of their faithfull service as the husbandman doth for the fruit of his trees after he hath bestowed much pains upon them or 3. that it is as equall just that a good servant should be well rewarded honoured by his master as that one should eat of the fruit of that tree which he hath carefully dressed tended Vers 19. As in water face answereth to face so the heart of man to man That which some would have to be the meaning of this Proverb that mens minds fancies differ as much as their faces so many men so many minds is clearly made good in the severall Expositions that are given of it there being very few that undertake to shew the sense of it that agree in one and the same Exposition But the most probable Expositions that are given of it are these 1. that the hearts of all men living are in regard of naturall corruption as like one to another as the shadow of a mans face in the water is like to the face whose shadow it is in the heart of the wickedst men the best of men may see as in a mirror what their own hearts naturally are 2. that mens minds affections dispositions are many times as like as in the water face is to face there is no man but some other may be found that in regard of his inward temper disposition doth exactly resemble him if one man be of a cheerfull or sad temper so are others if one man doth affect learning or merchandise or husbandry others may be found that are also just the same way inclined and the like may be said in many other particulars 3. that as a man may see the face of another man in seeing the shadow of his face in the water though he do not directly see the man himself but yet it is but very imperfectly so men may by observing the outward behaviour of men by the knowledge experience which they have of their own hearts discover what is in the hearts of other men though it be but imperfectly by guess conjecture rather then by any clear discovery see the Note Chap. 20.5 4. that as in water natures looking-glasse if it be clear still men may truly see their faces though but imperfectly so by reflecting looking back into their own hearts minds observing diligently wherein they doe most frequently busy themselves and whereto they are most enclined men may as in a looking-glasse truly though but imperfectly see themselves the conscience of every man if it be clear undisturbed will truly tell him what he is for saith the Apostle 1 Cor. 2.11 what man knoweth the things of a man save the spirit of a man which is in him 5. that as the shadow of a mans face in the water will be proportionable to his face so mens affections will be mutually answerable proportionable to one another that because the inward affections of men will discover themselves in their faces hereupon men will be affected to other men as they see other men affected to them a friendly heart will be answered with a friendly heart as men deal with others others will deal with them Each of these Expositions hath some good probability in it but the two first I like the best Vers 20. Hell destruction are never full c. That is hell death or hell the grave see the Note Iob 26.6 so the eyes of man are never satisfied that is the eyes of his mind are not satisfyed with knowledge or rather the eyes of his body are never satisfied with seeing either they have never enough of seeing that which they are delighted to see or being glutted with what they have seen they still desire to see some new thing But that which I conceive is chiefly here intended is that mens covetous desires after earthly things which is called the lust of the eyes 1 Joh. 2.16 because all earthly things are chiefly represented unto us by the eye can never be satisfied they are still craving more are still disquieted either because they cannot have what they desire or because being glutted with what they enjoy they still desire new things The comparison here used by Solomon seems to imply as much as if he had said And why should we not then hate this insatiable desire of earthly things even as we would hate destruction Hell Vers 21. As the fining-pot for silver the furnace for gold c. That is As these are used for the trying purifying of silver gold see the Note Chap. 17.3 so is a man to his praise And this Expositors understand severall waies For some take the praise given a man to be as the fining-pot the furnace which discovers what a man is that either 1. because when a man is every where commended extolled it is a signe that he is a man of a good life one that hath done many praise-worthy deeds see the Note Chap. 12.8 or 2. because by the men that praise him it may be judged what he is if a man be praised by wise and good men it is a signe that he is a good man but if wicked men praise him it is a signe that he is also such as they are But then again others conceive that methinks the words seem most clearly to imply that the man that is praised is here compared to the fining-pot the furnace that either 1. because every man in his own conscience if he will deal faithfully with himself is best able to judge whether those praises be justly due to him or whether there be a great deal of the drosse of flattery in the praises that are given him according to that Gal. 6.4 Let every man prove his own work so shall he have rejoycing in himself alone and not in another or 2. because a mans carriage of himself when he is so praised will discover whether he be truly praise-worthy or no for if he be one that deserveth them not he will be exalted in his mind carry himself vainly proudly whereas if he be a good man he will be no way puffed up with it but rather be the more humbled even troubled to hear himself so praised ascribing all to the free grace of God yea such a one will endeavour thereupon to be really such as he is commended to be to purge himself from every thing that is not agreeable to the praises that are given to proceed on to be more and more abundant in every good work Vers 23. Be diligent to know the state of thy flocks look well to thy heards That is leave them not wholly to the care of servants but be thou thy self carefull over them to see that they be every way provided for ordered as it is fit they should
For in much wisdome is much griefe c. To wit 1 Because it cannot be attained without much labour and toile both of body and mind which often impaires such mens health and wasts their spirits and endangers their lives and makes them melancholy and of a sowre and peevish temper 2. Because their knowledge will still be found to be imperfect and uncertain the more they know the more they will discover their own ignorance and how little that is they know in comparison of that which they know not and so still they will be the more eager to search into hidden things and so put themselves upon more and more toile and labour 3. Because the more knowledge a man hath the more he will discover the corruption of mans nature his own and other mens vanity folly madness and misery 4. Because he will find that with no knowledge he hath attained he can reforme this folly and perversness of his own or other mens nature and wayes 5. Because the more knowing men are the more toilsome businesses in the way of teaching and government they shall be put upon 6. Because they shall find that the most learned men are most envied and many times most injuriously dealt with the silliest fooles being usually preferred before them 7. Because the most able men for wisdome and learning do many times erre when they think to do best and are usually disappointed in those designs they have best contrived 8. Because all such learning and knowledge is of a perishing nature when old age comes it usually decayes and to be sure when death seiseth upon men it passeth away is lost and comes to nothing and lastly and especially because he shall certainly find at length that true happiness hereby can never be attained CHAP. II. Vers 1. I Said in my heart c. Having found that happiness was not to be attained by any knowledge of the creature he resolved in the next place to make tryall whether it might be attained by the plentifull fruition and enjoyment of the creature I said in mine heart Goe to now I will proove thee with mirth as if he should have said I did not do this as being transported by the power of suddaine corrupt passions but upon mature advising with my self I deliberately resolved to give my selfe to delights and pleasures to wit by way of tryall whether that would yield me true content and happinesse or no I will prove thee with mirth saith Solomon to himself that is with a merry and voluptuous life therefore enjoy pleasure as if he should have said Afflict not thy selfe any longer with the toilesome study and endeavour for learning and knowledge but take thy fill of all lawfull pleasure and delight in earthly things So that for the understanding of this we must consider that surely Solomon being so wise and good man as he was did not intend hereby that he would give up himselfe to brutish sensual pleasure without any regard of reason religion or honesty but only that he would endeavour to give himselfe all content in all such delights as might be seemly for a man It cannot indeed be denied but that even these might carry him too farre and make him too much forget both God and himselfe But yet by the sequele of the Chapter it is evident that he meant to goe no further in these things then might stand with wisdome and piety And yet we see that even upon this course of his he at last passeth this censure and behold this also is vanity that is there is no true tranquility nor happinesse to be found in these things and that because such delights do never satisfie men usually men are cloyed with them or at least there is some mixture of sorrow in them and besides they are commonly the cause of much sin and misery and so are of short continuance and end in sorrow see Pro. 14.13 and then a little misery and sorrow makes men forget all their former pleasures Ver. 2. I said of laughter It is mad c. That is I said of all excessive pleasure when a man gives up himselfe to it and makes it his businesse to live a merry and voluptuous life that it made men frantick or that it is no better then madnesse or that it argues a man to be mad to wit 1 because in such excesse of mirth men are usually transported beyond all bounds of moderation even to the doing of those things which are unreasonable and which argue much vanity levity and incomposednesse of judgement in those that do them 2 because it is no better then madnesse for men to seeke for happinesse in such base such light and foolish things as carnal pleasures are things of such short continuance and that do so usually end in sin and sorrow and 3 Because for men to be so merry and joviall considering the misery of all men by nature and the many dangers they are alwayes subject to may well be deemed madnesse And indeed it is likely that the ground of Solomons using this expression was because distracted men are oft given to much laughter yea even then when they are in burning fevers and other dangerous sicknesses And then for the next clause And of mirth What doth it I conceive it is another way of expressing the same thing to wit that such a merry voluptuous life did bring to a man no true profit at all What doth it saith Solomon as if he should have said It doth a man no good in the world Or It doth a man hurt rather then any good they that live such a kind of life they doe but make fooles of themselves But now some hold that the first clause is meant of immoderate rejoycing expressed outwardly in laughter and such like jollity and the second of a free and frolick temper of heart and spirit Ver. 3. I sought in mine heart to give my selfe unto wine c. Some of our best Expositors as farre ar I can discern their meaning doe hold that in the two foregoing verses Solomon related how at first from the study of wisdome he betook himselfe to live wholly in jollity and pleasure without minding any thing else and how he found that to be meere vanity folly and madnesse and that now in this and the following verses he relates how hereupon he resolved upon another course which was that seeing neither the alone austere search after wisdome nor the alone giving up himselfe to a voluptuous life would yield him that happinesse and full contentation in this life which he sought after he would now try a middle course prudentially to temper wisdome and pleasure together so to mind the study of wisdome as withall to allay the bitterness thereof with a free use of all worldly delights and pleasures and so to order himselfe in the way of his delights and pleasures according to the directions of wisdome as not to be dissolute and excessive therein but to keep within the bounds
58.9 118.12 so the laughter of these fooles that is the light and profuse mirth the base flatteries the lewd jesting and sport wherewith they seek to please men though it make a loud noise which yet is irksome and distastfull in the eares of wise men and carrieth with it a faire shew of yielding wonderfull delight and joy and indeed for the time men may be mightily transported herewith they that are flattered may be much raised and cheared with selfe-conceit and admiration of themselves and such mirth and jollity may warme mens hearts for the present yet alas they are but light flashes of joy which have no solidity nor permanency in them as there is no just cause for their mirth so there is little true comfort in it see the Note Pro. 14.13 and the flatteries of fooles may destroy men but they can doe them no good at all I know that some understand this sentence of the mirth and jollity of wicked men in their prosperous estate to wit that though such men when things goe well with them are wont to talk bigly and make a great deale of bussle and boasting and bragging of what they have done and what they will doe and to give up themselves to mirth and pleasure yet all this is but as the crackling of thornes under the pot all this their jollity together with their prosperity is gone in an instant and leaves no solid benefit or comfort behind it But in regard of the manifest dependance which this verse hath upon that which went before the former exposition is clearely the better And then for the following words this also is vanity it is best to referre it to that which immediately goeth before it to wit that flattery or all the delight which men take in flattery all the mirth and joy of men in such things is meere vanity Vers 7. Surely oppression maketh a wise man mad c. Expositors are much troubled to find out what respect these words can have to that which went before Some hold that Solomon doth here prove what he had said before vers 5. that it is better to hear that is quietly to hearken to the rebuke of the wise then for a man to hear the song of fools to wit because when a man that is reproved cannot bear a reproof but doth flie out against and oppresse him that wisely reproved him this maketh a wise man mad which may be understood either of him that doth so oppresse his reprover namely that such an one will in his rage do those things which one would think none but a mad man should do as it was with Asa when he imprisoned the Prophet that reproved him c. 2 Chro. 16.10 or of him that is oppressed for his faithful reproving of those that did evil who in such a case though otherwise a wise man is apt to be distempered with discontent and rage and to speak and do what is not seemly as we may see in the Prophet Jeremy who hereupon was ready in rage to give over the work that God had set him about See Jer. 20.7 8 9. And accordingly also they understand the following clause and a gift destroyeth the heart to wit that gifts do hinder men from reproving those that do amiss which wise men should impartially do Again some conceive that this is added to prove what he had said vers 1. that death is better then life because in this life even wise men are subject to be made mad by oppression and to be perverted by bribes or to be wronged by the injustice of Judges that are corrupted by bribes But to me that seems far more probable which others say to wit that Solomon intending here to prescribe some other remedies for the curing or allaying of the vanities and miseries that men are subject to here in this life as namely Moderation of mind and patience he first sets down the miseries and evils that men are subject to for want of these graces And taking this to be the scope of the words they may be two several wayes understood to wit first that oppression or wealth gotten by oppression maketh not fools only but even wise men mad because when wise men turn oppressors finding how fast gain comes in thereby this maketh them excessively covetous and desperately wicked not caring by what unjust wayes they encrease their store like men void of all understanding yea like bruit beasts they care not how they mischief those that are under their power like frantick men they run the high way to ruine themselves and their posterity by their unjust courses and yet think the whilst thereby to establish themselves and their families and a gift destroyeth the heart that is corrupteth the heart See Deut. 16.19 or secondly that when wise men see oppressors grow rich and great by oppression when they see the innocent and well-deserving oppressed especially when they themselves are unjustly overborn and crushed this doth exceedingly discompose their spirits at least till they have recollected themselves it makes them murmure against God and in their rage and discontent to carry themselves many wayes very unseemly But if we take it thus then the following clause as it is in our Translation can be no otherwise understood then of the fainting of the heart of the oppressed when they see justice perverted by bribery But some would have the whole verse expressed by way of similitude As oppression maketh the wise man mad so a gift destroyeth the heart and that so the intent of these words should be to shew that men may receive as much hurt by fraudulent gifts as by rapine and violence Vers 8. Better is the end of a thing then the beginning thereof c. The meaning is that it is frequently so and that therefore it is good to waite to see the issue of things as 1. It is thus in regard of this life the end thereof is better then the beginning of it and therefore some would have this added with reference to what he had said vers 1. that the day of death is better then the day of ones birth And so taking in the next clause and the patient in spirit is better then the proud in spirit they make the sense of the whole verse to be this that to die a desired death is best and the next to this is for men to bear patiently what ever befalls them here in this world 2. It is thus also in regard of reproofes of which Solomon had spoken before vers 5 6. and therefore divers learned Expositors conceive that this is added with particular respect to the words there Reproofes may be at first harsh and unpleasing to the parties reproved and the faithfull reprover may for a while suffer much thereby but in the end like bitter Physick they often prove wholsome and medicinable to those that are reproved and yield a great deal of joy and comfort to the reprover See Pro 28.23 And indeed the
fooles That is they ought so to be heard as when it is said Mal. 1.6 A son honoureth his father the meaning is that he ought to honour him Or they are usually so heard for having spoken of the contempt of wisdome in the words immediately foregoing ver 16. Nevertheless the poor mans wisdome is despised and his words are not heard lest this should be taken to be any disparagement to wisdome here he sheweth that wisdome is of great efficacy to work upon mens affections and that usually the words of wise men doe mightily prevaile with those that heare them though there may be many obstinate fooles that never mind nor regard them As for that phrase of being heard in quiet it may have respect both to the quiet stillnes the lowlinesse gentlenesse and mildnesse of the wise mans speaking to wit that such mens words will be much regarded though they speake in a very calme humble and meek way and do not deliver themselves with that loudnesse and contention of voyce as some others doe as likewise to that silent attention that calme pliable and submissive spirit wherewith their hearers do hearken to their words And then for the cry of him that ruleth among fooles thereby is meant either the loud and clamorous imperious commands of men in place of authority and power amongst a stubborne rude tumultuous people or amongst their Parasites that for feare or flattery may seem to heare and admire what they say when indeed they do not seriously at all regard them Or else the cry of those who are esteemed all in all and bear all the sway amongst a company of silly people meerly because of their loud speaking Some explaine the words thus that wise mens words are heard in quiet that is by men of a quiet composed undisturbed spirit more then the cry of him that ruleth amongst a tumultuous foolish people And so they think that hereby there is covertly a reason hinted why the wise mans words are usually disregarded as he had said in the foregoing verse to wit because commonly men are inwardly distemper'd with some passion or other and the wisest of men shall never be regarded unlesse it be by those that are inwardly quiet and free from turbulent passions But the former Exposition is more generally approved Vers 18. Wisdome is better then weapons of warre c. That is Policy joyned with piety for that this is included is clear by that which is said on the contrary in the following clause concerning a sinners destroying much good is not only better then strength alone but it is also better then armed strength which is inferred from the foregoing relation of the poore wise mans defending a City against the numerous army of a mighty King furnished with all kind of ammunition and military provision for the besieging of it and raising of forts and bulwarks against it But one sinner destroyeth much good that is As one wise man may save a multitude of people and that which belongs to them so one sinfull fool erring through folly and ungodliness may by his foolish counsell treachery and wickednesse many severall wayes destroy whole Cities and Common-wealths and bring to nothing many provisions made and many good counsels and enterprizes undertaken for their benefit and advancement And thus by shewing how mischievous folly is he still goeth on in setting forth the necessity and excellency of wisdome CHAP. X. Vers 1. DEad flies cause the ointment of the Apothecary to send forth a stinking savour c. That is say some Expositors They mar it and make it noisome and loathsome as if it stanke But I see not why the words may not be understood according to the letter For though with us a dead flie or two doth not work this effect in a box or pot of odoriferous ointment yet it might well be so in those Eastern Countries where their ointments were far more pure and precious and they had flies far more venemous and noisome then ours so doth a little folly him that is in reputation for wisdome and honour As if he had said As dead flies though little contemptible creatures will taint and corrupt the most precious ointments and make them unsavoury so doth a little mixture of folly indiscretion and wickednesse stain and blemish the reputation of men and bring reproach upon their good name which is indeed elsewhere compared to precious ointment Chap. 7.1 causing them to stink in the nostrils of others though they be in placeâ— of highest honour and were before justly respected for their wisdome and vertue and that partly because men are naturally more prone to take notice of and to censure a little folly that is in men then to see and esteem of much good that is in them and are wont for some smaller miscarriage to forget all their former good deservings and partly because a little folly and miscarriage will be soonest discerned in men of greatest eminency for wisdome and honour as a small spot is soonest discerned in the whitest and finest garments And thus Solomon proceeds as in the former Chapter to set forth the excellency of wisdome and the evil of folly that so men might see how much wisdome may confer towards the comfort tranquillity and happinesse of mens lives And having said in the last words of the foregoing chapter that one sinfull fool doth often destroy much good he doth here further illustrate that shewing how much prejudice a little folly may bring upon a man that was before deservedly had in high esteem Vers 2. A wise mans heart is at his right hand c. This expression implyeth 1. That the wise man doth not do things rashly but that he is wont seriously to ponder of all things before hand and then after mature deliberation and consideration to undertake that he resolves upon See the Notes Cha. 2.14 Pro. 16.23 2. That he hath his wisdome ready at hand to counsell guide and direct him in all things he is not long to seek what to do but his heart is ready and prepared to every good work and doth constantly suggest how he should order himself and his affairs wisely and judiciously upon all occasions 3. That he hath his heart at command so that he can strongly over rule himself in his naturall desires and reine in his corrupt passions and affections and 4. That he doth all things well and in a right manner he dispatcheth all his affairs as with prudence and judgement so with strength dexterity expedition and good successe but a fools heart is at his left that is he sets himself about his businesses rashly and inconsiderately and accordingly he bungles in all he doth he is many times at his wits end not knowing what to do or which way to turn himself and is many times carryed away with his strong passions and when he sets himself to work he doth all things foolishly and preposterously awkwardly and unhandsomely he doth not carry on his
to a fountain from whence water is taken up by a pitcher or drawn up by a wheel a bucket a cord or a chaine to be powred into a cistern and so the drift of these words to be only this that as when these things are broken at a well there is no more drawing up water thereby so when the vitall parts in a man that should convey nourishment and life and sense and motion to all the body which is the cistern are broken and made uselesse there is no hope that life should any longer continue Yea and besides the most of Expositors doe more particularly apply the severall particulars here mentioned as 1. By the silver cord that is loosed may be meant the pith or marrow of the back-bone which comes from the braine in the back part of the head and so is drawn along as a cord quite thorough the back-bone to the very bottome of it only at the four and thirty joynts of the said bone it seemes to be tyed together with so many links or knots which because it is white or is included in a smooth bright skin like to silver is therefore called the silver cord yea and this may be extended also to the nerves which thorough the severall joynts of that bone doe shoote forth as the shaggy threds of this cord and spread themselves thorough the body and are the instruments of sense and motion and appear like so many white strings in the flesh And now because when this marrow of the back-bone together with the nerves the branches of it become lax and loose by cold humors from the braines men are usually taken with the dead palsey hence this expression seemes to be taken Or ever the silver cord be loosed 2. By the golden bowl broken may be meant the heart which because of the blood and spirits it containes may be compared to a golden bowl or rather the skull or brain-pan or that thin membrane or sinewy skin compassing the brain like a swadling-cloath or the inner rind of a tree which is usually called the Pia mater It is called a bowl because it is round and a golden bowl because it containes the brain which is such a precious part of mans body upon the safe-guarding whereof the life of man doth so much depend And because these the heart and the brain are the principall vitall parts in man therefore when men dye this golden bowl is then said to be broken 3. By the fountain here may be meant either the head which is the fountain of the animal spirits sense and motion or the heart which is the fountain of blood and vitall spirits And 4. By the pitcher at the fountain and the wheel at the cistern are meant those instrumentall parts which convey nourishment life sense and motion into the body which is the cistern as those milky veines in the Mesentery which after the digestion of meat in the stomack and the discharge of it from thence into the small guts doe draw into them the concocted chyle and convey it by a peculiar vessel called Ductus chylâ— Thoracicus into the mass of blood which together with the blood is carried to the heart and 2. the arteries whereby the blood together with the vital spirits is discharged from the heart into all parts of the body to give life heat and nourishment to the whole and then the veines doe againe returne it to the heart and the arteries doe again returne it to every part of the body by a perpetuall circulation in regard whereof these instruments of life may the more fitly here be compared to a Wheel that is alwayes turning round and 3. the nerves or sinews by which from the brain where the vitall spirits brought by the arteries from the heart to the brain are digested and turned into animal spirits the animal spirits which give sense and motion are carried forth into all parts of the body And all these are said to be broken when they loose their drawing and distributing vertue and so blood and spirits and heate and sense and motion doe all faile in the body Some I know would have the pitcher broken at the fountain to be the bladder when the urine ceaseth to issue from thence according as in an orderly way it useth to doe and so likewise the wheel broken at the cistern to be the lungs which are as a wheel transmitting the aire in and out up and downe and may be said to be broken when they come to be taken off from their motion But the former application of these figurative expressions I conceive is most proper Vers 7. Then shall the dust return to the earth as it was and the spirit shall return unto God who gave it To wit That it may appear before Gods tribunal by him to be sentenced either to heaven or hell Or the meaning may be that the soul returns to God to live for ever with him in heaven for say some Expositors because Solomon is speaking here to the people of God therefore he speaks of the state of the soul after death no otherwise then as passing presently to heavenly glory However the drift of Solomon in mentioning this is to shew that therefore it behooves men whilst they live and are in health to provide for eternity because when once the soul and body are parted there remaines then nothing but judgement Vers 8. Vanity of vanities saith the Preacher all is vanity As if he had said And hereby as by all likewise that I have formerly said it appeares to be most unquestionably true which I said at first that all things under the Sun are exceeding vain yea vanity it selfe See the Note Chap. 1.2 Vers 9. And moreover because the Preacher was wise c. The drift of these words is to encourage men very attentively to reade and regard and give credit to this booke to the due consideration of the Author the Penman of it 1. Because he was a man upon whom God had conferred a high degree of wisdome above other men see 1 King 4.29 30 31. and withall when he wrote this book a true penitent and reconciled to the Church both which are comprehended in these words because the Preacher was wise see the Note Chap. 1.1 2ly Because he still taught the people knowledge that is he was one that was still taking every opportunity to inform his people in the knowledge of things thereby approving himselfe both truly wise and truly penitent and the more himselfe increased in wisdome the readier he was to teach others for so the words may be read as our Bibles have it in the Margin And the more wise the Preacher was he still taught the people knowledge 3. Because he was very exact in marking well what he received from others and what he gathered from his own study and observations and in weighing and pondering well every thing that he wrote and did with much diligence use all meanes for the informing of himselfe
men the way to life eternal rather then other humane bookes concerning other sciences which may distract the mine and weary the body but cannot yield that full satisfaction which from these divind writings may be attained Vers 13. Let us heare the conclusion of the whole matter c. That is of all the foreguing discourse concerning the vanity of all earthly things concerning the attainment of true happinesse That which may be drawn from all that hath been said and that whereto all that hath been delivered tends the summe and substance of all may be comprized in these two short directions wherewith I may therefore well end this book there being no need of adding any thing more Feare God and keep his Commandements This is a short abridgement of all that is required to make a man truly happy under which we must know that faith in Christ is necessarily comprehended because it is by faith in him that the love of God to us is shed abroad in our hearts whereby our hearts are purified and we are brought to love and feare God and so to endeavour sincerely to keep all his commandments for this is the whole duty of man or as it is in the Hebrew the whole of man In this the whole safety and happinesse of man doth consist After all the enquiry that can be made this will be found to be the summe of all the meanes that can be used for the obteining of true happinesse Vers 14. For God shall bring every work into judgement c. To wit At the great day of Judgement whereof Solomon had made mention before see the Note Chap. 3.17 every work of man shall then be examined and sentenced there will be no avoyding it With every secret thing whether it be good or whether it be evill to wit not only those actions of men which were done so privately and closely that there was never any notice taken of them by others but also the thoughts affections and intentions of mens hearts which are knowne only to God And this is added here as a strong motive of the foregoing Exhortation to feare God and keep his commandments ANNOTATIONS Upon the SONG of SOLOMON CHAP. I. Vers 1. THe song of songs which is Solomons That is Which was composed by Solomon see the Note Pro. 1.1 to wit either after his repentance when he came to see the vanity of all earthly things as is set forth in the book of Ecclesiastes or else before his fall which may seeme the more probable because it is said in generall that then he made his songs 1 King 4.33 It is clearely a Pastoral marriage-song or a song of espousals or betrothings much of the same nature with the 45 Psalme which is therefore called A song of loves see the Note there Only this is composed in the way of a Dialogue where the Speakers are the Bridegroome and the Bride represented in the quality of a shepheard shepheardess or a Country damosel and the Bride-men and Bride-maides the friends of the Bridegroome and the companions of the Bride Very probable it is that Solomon composed this song upon occasion of his marriage with Pharaohs daughter because there are many passages in this song which doe so clearely allude thereto as where the Bride is called the Shulamite as if one should say the wife of Solomon and is compared to the horses in Pharaoh's charets chap. 1.9 and where the Bridegroome is so often called by the name of Solomon or at least compared to Solomon as Chap. 3.7 9 11. but especially because Solomon as in many other regards so also more particularly in that his marriage with Pharaohs daughter who being a stranger by birth became a Proselyte was a most excellent type and figure of Christ admitting the Church of the Gentiles as his Spouse into the nearest fellowship and communion with himselfe see the Notes Psal 45.9 10. But yet that it cannot be literally understood of Solomon and his wife the daughter of Pharaoh or any other particular woman is evident because though the Bride be sometimes termed the daughter of a Prince chap. 7.1 yet elswhere she is represented as some Country damosel that is Sunne-burnt set to keep the flocks and to watch the vineyards Chap. 1.6 8. and that was beaten and wounded by the watchmen of the City Chap. 5.7 which are passages that doe in no wise suite with one that lived in the state of a Queen yea it were absurd and ridiculous to think that Solomons wife should be compared to a company of horses in Pharaohs charets her head to Carmel her eyes to fishpooles and her nose to the tower of Lebanon c. chap. 7.4 5. Such expressions are no way comely for any but a spirituall Bride And indeed the Bridegroome is here described to be a King of that transcendent Majesty and glory as is proper to none but only to Christ and the Bride is set forth by such rare beauty and glory as can belong to none but the Church the Lambs wife Revel 19.7 And therefore the drift of this song is prophetically to set forth the neere conjunction and the exceeding great love that is between Christ and his Church and so by consequence and secondarily between Christ and every faithfull soul and that under the metaphorical expressions of a Shepheard-Bridegroome and his Bride though not yet married together but only contracted and espoused And indeed the Scripture doth frequently elswhere speake of Christ in these figurative expressions 1. of a shepheard as Joh. 10.11 I am the good shepheard and Heb. 13.20 where he is called The great shepheard of the sheep and 2. of the Churches Husband or Bridegroome as Isa 54.5 Thy maker is thine husband the Lord of hosts is his name and thy redeemer the holy one of Israel 62.5 As the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee see also Hos 2.16 19 20. Joh. 3.29 And this sufficiently discovereth the vanity of that scruple which some have made whether this Song were written by divine inspiration because the name of God is no where mentioned in it and because no passage in this song is cited in any place of the New Testament for besides that the same may be said of the booke of Esther see the Note Esth 1.1 considering the whole book is carried in this figurative and allegorical straine it is sufficient that God in Christ is here set forth by that name that is most suitable hereunto to wit the Churches Beloved and there are many expressions in the New Testament that seeme clearely to have been taken from those conjugal expressions that are used here As for this Title The song of songs this song is so called not so much to imply as some would have it that it is a song that consisteth of many songs as to set forth the excellency of it that it is the chiefe and most excellent not only of those thousand and five songs
c. Here Christ speakes in the praise of the Church his Spouse thereby giving her to understand that there was no love lost between him and her she did not make such precious account of him but that he made as precious account of her Concerning the Churches beauty see the Notes before ver 5. 8. Psal 45.13 Because the faithfull are by nature not faire but deformed this may be one reason amongst others why this particle behold is prefixed as by way of admiration And it is twice repeated either to assure her that it was so that though she complained of her blacknesse yet indeed she was faire or else to signifie both that she was exceeding faire wonderfull faire even to admiration as in our ordinary speech when we would affirme a man to be exceeding naught we use to say He is naught he is naught and when we would set forth a thing to be very excellent we are wont to say It is excellent it is excellent or that she was every way faire faire within and without in grace and good works faire with all variety of beauty Thou hast doves eyes The eye being one of the principall beauties of the face and the modest eye of women being most amiable in mens eyes the Bridegroome here commends his Spouse particularly for the sweetnesse of her eyes And because 1. doves have goodly and lovely eyes quick bright and piercing eyes sparkling like fire 2ly they are noted to be constantly faithfull to their mates not looking after others and 3. they are very simple harmlesse meek and gentle according to that Mat. 10.16 Be ye wise as serpents and harmlesse or simple as doves therefore Christ doth here compare the Churches eyes to doves eyes thereby intending 1. that the eye of her faith whereby she discerned spirituall and supernaturall things was a pure and chast eye in that she owned no other teacher but Christ and would not believe any other but his words only Joh. 6.68 Lord to whom shall we goe saith Peter thou hast the words of eternall life in that she looked to him only and rested upon his alone righteousnesse for life and salvation Phil. 3.9 10. and in that in all conditions she trusted in him alone and rested on his watchfull providence over her Psal 123.1 2. not seeking to idols or relying on the help of any creatures according to that Isa 17 7 8. At that day shall a man look to his maker and his eyes shall have respect to the holy One of Israel And he shall not look to the altars the work of his hands neither shall respect that which his fingers have made either the groves or the images 2. That the eye of her intention in all the service she did to God and to Christ was single and sincere not having respect to her own praise and glory or any such thing but meerly to obey and please him her love and heart being wholy set upon him and not looking with an adulterous eye to worldly things which is that singlenesse of the eye whereof Christ speakes Mat. 6.22 If therefore thine eye be single thy whole body shall be full of light and 3. that the faithfull are of a harmlesse meek and gentle spirit This I conceive is intended by commending the Church for her dove-like eyes Yet some understand it of the faithfulnesse sincerity and meeknesse of those whom God appoints to be Teachers in the Church that being to watch over their soules Heb. 13.17 are therefore as eyes to the rest of the body Vers 16. Behold thou art faire my beloved c. Here the Spouse returneth that praise of beauty to her Beloved which in the foregoing verse he had given to her It is as if she had said Am I faire yea rather thou art faire It is fitter by far that I should say so of thee in regard my beauty is nothing in comparison of thine and what is meant by the beauty of Christ see in the Note Psal 45.2 and all the beauty that I have is derived from thine I shine with thy beames and am faire meerly because of the beauty that thou hast put upon me which is that the Evangelist saith Joh. 1.16 And of his fulnesse have all we received and grace for grace and the Apostle Gal. 2.20 I live yet not I but Christ liveth in me see also 2 Cor. 3.18 Thus I conceive these words depend upon that which went before yet some think that because Christ had commended his Spouse in the last words of the foregoing verse for her chast dove-like eyes therefore she now affirmes here that his beauty did well deserve that she should look only to him and to no body else As for that which she addes concerning his pleasantnesse Behold thou art faire my beloved yea pleasant thereby is meant that his beauty was not so much terrible and majestical as sweet and lovely that as he was beautifull in himselfe so he was exceeding pleasing and amiable and delightfull to her according to that 1 Pet. 2.7 Vnto you which believe he is precious and Gal. 6.14 God forbid that I should glory save in the crosse of our Lord Jesus Christ Also our bed is green In those Eastern Countries they used beds instead of tables to eate at see the Note Esth 1.6 but rather here there is relation had to the beds whereon they used to sleep by night of which David speakes Psal 132.3 and in saying our bed is green there seemes to be an allusion to the custome of those times in adorning their Bridal-beds with garlands green boughes and herbes of sweetest savour And accordingly by our bed here is meant either the assemblies of Gods people or the holy Ordinances wherein the Church doth enjoy sweet communion with Christ the Lord Christ familiarly embracing her as his Spouse and she him and whereby she enjoyeth much sweet peace and rest Mat. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest or else the very hearts of the faithfull wherein the spirits of the faithfull doe enjoy sweet communion with the Spirit of Christ and thereby exceeding great peace of conscience And when the Church saith Also our bed is green thereby she intends either that thorough her enjoyment of Christ in his Ordinances she was in a flourishing and joyfull estate and condition the peace which this yielded her being exceeding sweet and delightfull to her or else that hereby she became very fruitfull to wit both in regard of her growth in grace and her being fruitfull in every good work Col. 1.10 which is very sweet and delightfull to all that have the Spirit of Christ 1 Thes 1.8 In every place your faith to God-ward is spread abroad and also in regard of her bringing forth children to Christ according to that 1 Cor. 4.15 In Christ Jesus I have begotten you through the Gospel see the Note also Psal 45.16 Vers 17. The beames of our house are cedar and
the riches of Gods love in Christ to make known as it followes there ver 18 19. The breadth length and depth and height of that love which passeth knowledge 2. Because as Captains by their Banners doe gather their souldiers together and keep them close together in one body So it is by setting up the Standard and Banner of the Gospel amongst a people that Christ doth draw and gather in his Elect unto himselfe to follow and serve him and doth keep them knit together without scattering one from another And therefore under these very tearms doth the Prophet foretell the calling of the Gentiles Isa 11.10 There shall be a roote of Jesse which shall stand for an Ensigne of the people to it shall the Gentiles seek and his rest shall be glorious and againe Chap. 49.22 Behold I will lift up mine hand to the Gentiles and set up my Standard to the people and they shall bring thy sonnes in their armes c. But what now is the cause of this Surely as it is meerely the free grace and love of God that causeth him to call us by his Gospel 2 Tim. 1.9 so it is also by the Gospels discovery of Gods wonderfull love to us in Christ that we are wonne to love him againe and to serve him in love The love of Christ constraineth us saith the Apostle 2 Cor. 5.14 and 1 Joh. 4.19 We love him because he first loved us 3. Because as souldiers are by their Banner and Ensigne encouraged and heartened to fight manfully against all their enemies and not to shrink but to stick close to their colours in hope of victory so by the discovery of the love of God and of Christ in the Gospel Christians are emboldened to withstand couragiously all their spirituall enemies and are continually supported and inwardly strengthened and so are inabled to hold out unto the end in assured expectation of being at last more then Conquerors through him that hath loved them Rom. 8.37 We glory in tribulations because the love of God is shed abroad in our hearts Rom. 5.3 5. And this it is that makes the Church to her enemies Chap. 6.4 10. Terrible as an Army with Banners 4. As it is knowne to what Company souldiers belong by the Banner which they follow so true Christians are known distinguished from the men of the world by that Gospel grace of Love and by their conscionable attendance upon and obedience to the ministry of the Gospel Joh. 13.35 By this shall all men know that ye are my disciples if ye have love one to another and Joh. 10.27 My sheep heare my voice and I know them and they follow me And 5. As souldiers are wont upon the taking of any Towne or Castle to set up their Standards and Ensignes in token of conquest so the setling of the Gospel in any place is a signe that such a people are subdued to Christ and Christ doth there triumph over Hell and Death Hos 13.14 yea and they that are subdued which is strange doe triumph also as being made conquerors together with him over all their spirituall enemies see Rom. 8.36 c. Psal 20.6 Vers 5. Stay me with flagons comfort me with apples for I am sick of love The Spouse having been feasted with the dainties of her beloveds banquetting house and therein tasted of his exceeding love to her fals into a kind of swoun or love-qualm and thereupon cals upon her Bride-maids or her beloved and his Bride-men to stay her that is to support her and to keep her from sinking with flagons to wit of wine which hath a cheering reviving quality Psal 104.15 and to comfort her with apples to wit with the smell of them for when men or women are ready to faint it is usuall by putting odoriferous apples or oranges or some other strong smelling things to their nostrils to revive them or keep them from swouning That which we translate Comfort me with apples is in the Hebrew Strew me with apples as if she should have said Strew apples under me and therewith as with a bolster or bed beat up or spread under me for they used beds at their banquets and feasts uphold me from sinking and refresh my languishing spirits for saith she I am sick of love to wit either through an exuberancy of admiration and joy at the apprehension of her beloveds love to her and the delight she took in it as it is said of the Queen of Sheba when she was astonished with admiration at her seeing the exceeding glory of Solomon that there was no more spirit in her 1 King 10.5 and as it is said that Jacobs heart fainted when he heard that Joseph was still alive Gen. 45.26 or else rather through the violence and passionatenesse of her love towards him accompanied with a fear of his parting from her as indeed elsewhere the mention that is again made of her being sick of love is because her beloved had withdrawn himself Chap. 5.6 8. and working in her a vehement desire of enjoying him more fully then as yet she did at the day of her marriage And indeed that an extraordinary passion of love may thus wound the heart of a man or woman and make them sick and ready to faint is evident by that which is said of Amnons falling sick for his sister Tamar 2 Sam. 13.2 c. Love softens and melts the heart and doth often carry out the affections of lovers so violently to the party loved that their vital spirits are ready to fail thereby But now for the spiritual sense of this place we must know First for the Churches being sick of love that though the faithfull may be said to be sick of love with respect to the extream grief and anguish of their spirits in a time of sore tribulation and desertion when notwithstanding their hearts are sincerely set upon Christ yet they lie under sad apprehensions of Gods displeasure because they are for the time without all sense of Christs love to them and cannot discern the least saving work of grace wrought in them but are alwaies groaning under the remembrance of their manifold failings and sins which may well be reckoned among the most grievous of those spiritual sicknesses whereof our Saviour speaks Matth. 9.12 They that be whole need not a physitian but they that are sick and the Prophet Isa 33.24 The inhabitants shall not say I am sick the people that dwell therein shall be forgiven their iniquity yet here I conceive the sicknesse the Church speaks of must be ascribed either 1. to her being overwhelmed and overcome through astonishment at the rare discovery of Christs wonderfull love to her whereof she had spoken in the foregoing verse and the unusual measure of joy wherewith hereupon she was transported and ravished Or 2. rather To her excesse of love and ardent longing after a fuller enjoying of Christ her beloved wrought in her by that late discovery of his exceeding love to her and
the tast she had gotten of those sweet and heavenly dainties wherewith he had feasted her for in this case hope deferred maketh the heart sick Pro. 13.12 especially if it be accompanied with a feare of loosing what hath been formerly enjoyed and the soule that is transported with such vehement desires after the full enjoying of Christs presence must needs be as sick of the world yea dying to the world and senselesse of all things that are here below and be alwayes panting and sighing and groaning after the enjoying of Christ in his kingdome of glory Psal 73.25 26. Whom have I in heaven but thee and there is none upon earth that I desire besides thee My flesh and my heart faileth c. And then secondly for the help she requires Stay me with flagons comfort me with apples we must know 1. that it is Christ or rather the Ministers of Christ and other private Christians to whom she speakes and 2ly that by the flagons and apples wherewith she desires to be stayed and upheld and comforted are meant the cordial promises and comfortable doctrines of the Gospel together with the fruits of Christs Mediation which she desires may out of the Scripture the bowles and flagons of the Sanctuary be applyed to her heart and conscience and that in the fullest measure for the strengthening of her weake faith and the chearing and reviving of her drooping spirits that her consolations might abound through Christ for as it was the discovery of Christs love that had wounded her so it was only the manifestation of the same love that could heale her againe Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce Psal 51.8 Vers 6. His left hand is under my head and his right hand doth embrace me There may well be in these words an allusion to the manner of their sitting on their beds if I may so call it in those times when they feasted together which was that they lay along as it were in one anothers bosomes the first having his left hand under the head of him that was next him so that with his right hand also he might embrace him and so it was in order with all the rest However it is cleare that the fainting Spouse doth here glory in the tender care of her beloved over her in that so soone as ever she had called for help to them that were about her he himselfe had presently catched her up in his armes and cherished her it is the Apostles word Eph. 5.29 even as a â—oving husband is wont to cherish his sick wife which may be meant of Christs chearing up his afflicted people by the immediate motions of his Spirit as it were preventing the outward meanes of grace or else of his working effectually together with the outward means to make them successefull for the reviving and bearing up of their fainting spirits As for these expressions His left hand is under my head and his right hand doth embrace me all that I conceive is intended hereby is that when the hearts of his people are ready to faint Christ is wont to imploy all his power for their support bearing them up as it were with both his hands or that by all possible expressions of his ardent and tender love as by so many close and fast embraces he doth labour to assure them how neare they lye to his heart how inseparably they are united to him that he may keep them from sinking under any sorrowes and beare up their hearts in the expectation of their future glory see Psal 37.24 Vers 7. I charge you O ye daughters of Jerusalem c. Who are meant by these daughters of Jerusalem see in the Note Chap. 1.5 Because this verse is severall times repeated in this Song it may seeme to be inserted after the manner of those verses which we use to call versus intercalares wherewith as the foote of the Song Pastorals and Marriage-Songs are in other Poets often interlaced very many Interpreters translating the last words of this verse until she please not as they are in our Bibles until he please doe accordingly conceive of this as the Bridegroomes charge enjoyning those about his Bride that seeing she was after her languishments fallen asleep in his embraces they should be very carefull not to disturb or awaken her which they understand of taking heed that the Churches peace be not broken by heresies or schismes or any other disturbances whatsoever But according to our Translation these are clearely the words of the Spouse which may also seeme the more probable both because as the foregoing words so also those that follow are her words and likewise because it seemes to be one of the decorums of this Song that the Bridegroome speakes only to his Bride-men and companions it is alwayes the Bride that speakes to her Bride-maides the daughters of Jerusalem It is the Spouse therefore that lying in the embraces of her beloved and apprehending that in this posture he might lay himselfe to rest doth therefore charge her Bride-maides not to trouble or disquiet her beloved whilst he was pleased thus to cheare her up with his embraces I charge you O ye daughters of Jerusalem or as it is in the Hebrew I adjure you I charge you as by an oath by the roes and by the hindes of the field that is I charge you that as you dearly love and prize the roes and hindes of the field and would be loth to loose them or according to the love ye beare to them which is said because Country damosels that used to feed their flocks abroad in the fields where the roes and hindes ranne were wont exceedingly to delight in the beauty and comelinesse of these pretty creatures and likewise in hunting them and in sporting and playing with them as if she should have said I adjure you by those things you most delight in that ye stirre not up nor awake my love that is him whom my soule loveth or who dearly loveth me til he please that is till he awakes of himselfe Now that which is spiritually intended hereby is this The Church after her perplexity having been comforted by the embraces of Christ is very carefull not to have this peace and rest of hers disturbed and thereupon chargeth the faithfull according to the authority she hath over her particular members to be very carefull that they did not give her Lord the least offence that they did not by any heresies or schismes amongst them by any distrustfull feares or murmuring or any sinfull courses whatsoever disturb or vex his holy Spirit lest being provoked thereby to displeasure he should withdraw himselfe from her according to that Isa 59.2 Your iniquities have separated between you and your God and your sinnes have hid his face from you that he will not heare see also Chap. 63.10 This I conceive is that which is intended by these words Stirre not up nor awake my love for as
the hearts of Gods people for which see the Notes before Chap. 1.13 16. Or 3. The kingdome of heaven where the Saints shall enjoy the love and presence and delightfull embraces of the Lord Christ their husband and that with incomprehensible rest and peace unto all eternity Some indeed would have this bed of Solomons to be prayer and others the Scripture in both which indeed the faithfull doe often enjoy sweet communion with Christ But the former expositions seeme more cleare and proper Threescore valiant men are about it of the valiant of Israel It may well be that Solomon had this very number of valiant men of his own subjects that he might have the more assurance of their faithfulnesse such as were Davids Worthies to watch every night as a royal guard before his chamber see the Note 2 Sam. 11.9 Or else a definite number may be put for an indefinite But however hereby doubtlesse is figured as in allusion to the watch that was kept by night in the Temple Psal 134.1 either how safely without all danger or feare the Church shall rest with Christ in heaven or else the keeping and safe-guarding of the persons the hearts and minds of the faithfull here in this world partly by Gods provident care over them 1 Pet. 1.5 and partly by his causing them by his Spirit to keep a diligent watch over their own hearts and wayes Pro. 4.23 Keep thy heart with all diligence by meanes whereof they are both secured from dangers Psal 91.1 5. and likewise they enjoy much sweet quiet and rest in their minds Pro. 3.23 24. According to that of the Apostle Phil. 4.7 The peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus Yea by these threescore Worthies keeping the bed of the true Solomon may be meant either 1. the holy Angels true Israelites indeed holy and faithfull who excell in strength Psal 103.20 and doe continually take care for the preservation of Gods people Psal 34.7 Or 2. the faithfull Pastors and Ministers of the Church those spirituall watch-men spoken of before ver 3. for which see the Note there Or 3. the pen-men of the Scripture whose writings tend many wayes to the rest of Believers Rom. 15.4 Vers 8. They all hold swords being expert in warre That is They are all valiant expert souldiers that know well how to handle their weapon And if by this guard as is said in the foregoing verse we understand the Angels then hereby their exceeding great power and prowesse is signified but if thereby we understand the Pastors and Ministers of the Church then the meaning may be that they stand alwaies armed with that sword of the Spirit which is the Word of God Eph 6.17 which is quick and powerfull and sharper then any two edged sword piercing even to the dividing of soul and spirit and of the joynts and marrow Heb. 4.12 and are able men each of them well knowing how to use this weapon skilfully for the defence of the faithfull against all that oppose them and seek their ruine Holding fast the faithfull word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers Tit. 1.9 Every man hath his sword upon his thigh because of fear in the night For the sword on the thigh See the Note Psal 45.3 That which is mainly intended hereby seems to be that both Angels and Ministers are watchfull over the Churches peace and safety and chearfully ready to defend her from all sudden dangers and fears especially such as she may be subject to through ignorance or error or the secret attempts of the rulers of the darknesse of this world Eph. 6.12 Vers 9. King Solomon made himself a charet of the wood of Lebanon That is of Cedar which was the chief wood of Lebanon concerning which see the Note Chap. 1.17 Some reade this as we see in the margin of our Bibles King Solomon made himself a bed of the wood of Lebanon and accordingly they hold that here there is given us a fuller description of the richnesse and magnificence of that bed mentioned before ver 7. But it seems more probable that the word here used in the Original which is indeed no where found but in this place doth rather signifie some Litter such as our Sedans are or some Couch-coach or Charet of state which Solomon provided for himself and his wife to be carried in at the time of their nuptials or when ever they meant to shew themselves in any way of pomp and triumph amongst the people and that because of those words that follow ver 11. where the people are called forth to the beholding of this glorious sight Go forth O ye daughters of Sion and behold King Solomon c. However the drift of this passage seems to be the same with that before ver 7. namely by setting forth further the magnificent state of Solomon to imply how much more desirable the enjoyment of Christ the true Solomon is whose glory doth so farre transcend the glory of Solomon as in other things so in regard of this his Charet for by this Charet is meant either 1. The humane nature of Christ wherein the Lord of glory shewed himself amongst men And we beheld his glory the glory as of the only begotten of the Father Joh. 1.14 which was richly adorned with the gifts of the Holy Ghost and which he made and assumed to himself being the more fitly compared to the Cedars of Lebanon because it never saw corruption Act. 2.31 Or 2. The word of the Gospel which is indeed of Christs own framing we received it wholly from him and must not vary in the least from that form of doctrine which he delivered to us and wherein Christ doth ride as in a triumphant Charet from one place to another all the world over and so shall do alwaies and therefore it is called the everlasting Gospel Rev. 14.6 Or 3. The Church made up by Christ of particular Saints those incorruptible Cedars Psal 92.12 13. wherein by the profession and preaching of the Gospel Christ is continually carried up and down as in a Charet amongst them Vers 10. He made the pillars thereof of silver c. Which was indeed very plentifull in Solomons daies 1 King 10.27 The bottom thereof of gold that is the couch or seat whereon they were to sit or lie was made of rich cloth of gold The covering of it of purple that is the upper part of it or the curtains which was the covering of those that sat in it was made of some costly purple stuff The midst thereof being paved with love for the daughters of Jerusalem the meaning whereof I conceive to be this that the inside of this Charet was all lined with curious hangings of needle work full of love stories or richly adorned with all variety of precious stones the love and delight of the daughters of Jerusalem And
they injoyed together and indeed the joyes of heaven are often in the Scripture compared to a feast both to set forth the abundance of delight that shall be there and because hereby it is that the soules of the faithfull live unto all eternity And so this may be added still to presse the Spouse to come thither to him that she might tast of his dainties there to which end he so often repeates this wo◠my I have gathered my myrrhe with my spice I have eaten my honey with my honey-comb Eate O friends drink yea drink abundantly O beloved By these friends of the Bridegroome may be meant his Companions or his Bridemen And in reference to Christ these may be his holy Angels or his faithfull ones especially his Ministers for so Abraham is called the friend of God Jam. 2.23 Isa 41.8 Joh. 15.14 Ye are my friends saith our Saviour to his Disciples if you doe what ever I command you And accordingly either the Angels and the Saints and faithfull servants of God are invited here to rejoyce with Christ for the holy fruits which his Church militant did bring forth to him as indeed it is said Luk. 15.7 that there is joy in heaven over one sinner that repenteth and the faithfull doe alwayes exceedingly rejoyce in seeing their brethren walk holily and righteously before God see Joh. 3.29 1 Joh. 4. 2 Joh. 3.4 Or else his glorified Saints are invited to take their share with him in the blisse and delight of his heavenly kingdome according to that Luk. 22.29 30. I appoint unto you a kingdome as my father hath appointed unto me that ye may eate and drink at my table in my kingdome The last clause Yea drink abundantly O beloved may be read as it is in the margin of our Bibles and be drunken with loves But even so the meaning is the same to wit that he exhorts them to be ravished with the mutual love which Christ and his Church did manifest to each other or with considering the glory which Christ in his kingdome had provided for his people Vers 2. I sleep c. Here begins the Relation of a new passage betwixt the Spouse and her Beloved which therefore cannot with any probability be made to depend upon that which went before see the Note Chap. 3.1 where the Spouse sheweth how unkindly and unworthily she had used him and what thereupon befell her And some would have these first words I sleep but my heart waketh to be understood dis-junctively of the Spouse and her Beloved as if she had said I sleep but my heart that is my Beloved so lovers are wont to call one another waketh and accordingly whilst I was sleeping he came to visit me But rather in both clauses the Spouse speaketh of her selfe and sheweth in what a condition she was when her beloved came to visit her namely that she was asleep in her bed but yet not so fast asleep but that her heart was awake in that her mind was buisied with thinking of her beloved according to that of the Poet Haerent infixi in pectore vultus Verbaque nec placidam membris dat cura quietem whence it was that as soone as he knocked and called at her dore she presently heard him Now hereby the Spirit of God sets forth the spirituall sluggish and slumbering condition halfe asleep and halfe awake wherein Christ often finds his Church and faithfull servants Sleep is usually caused 1. from fulnesse of feeding when the belly is full the bones would be at rest and 2ly from wearinesse Isa 5.27 None shall be weary none shall slumber nor sleep 3. from sorrow as we see in the Disciples sleeping Luk. 22.45 And 4. from sloath and want of exercise Pro. 19.15 Sloathfulnesse casteth into a deep sleep and many other things there are that help it forward And when men are asleep the instruments of sense and motion are bound up and men are troubled with many dreaming fancies Isa 29.8 Now because the state of the Church and the faithfull when the flesh prevailes against the Spirit is much like that of men asleep they become negligent dull and listlesse in doing their duty not minding the power and purity 〈◊〉 religion are over-borne with sensuall and sinfull security and doe usually deceive themselves with vaine hopes and groundlesse fancies which are no better then dreames and because this proceeds much from the same causes as from mens glutting themselves with worldly delights and over-toyling themselves about earthly things from sloath and ease c. therefore the Scripture doth usually speake of men in such an estate as of men asleep as Rom. 13.11 Now it is high time to awake out of sleep 1 Thes 5 6. Let us not sleep as doe others but let us watch and be sober And so doth the Church here speake of her selfe but withall she addeth but my heart waketh to wit because say some the Church never falls into such a sleep but that she discernes and holds fast the vitals of Religion both for doctrine and practice or rather because her faith and grace is not extinct though it be oppressed in the faithfull there is alwayes a regenerate part that doth sincerely mind and love Christ and the way of Christianity in their greatest neglect and security their conscience doth check them for sleeping they have a sincere desire to withstand it what they can and according to that Gal. 5.17 of the Spirits lusting against the flesh and their eares are still open to discern and harken to the voice of Christ as is expressed in the next words It is the voice of my beloved that knocketh c. See the Note Chap. 2.8 When the faithfull are overcome with sleep Christ is wont to come to waken them and to call and knock at the dore of their hearts according to that Revel 3.20 Behold I stand at the door and knock whereby is meant 1. the pressing importunities of his Word and Ministers 2. the motions and importunities of his Spirit 3. the terrors wherewith he troubleth their consciences 4. the speciall mercies which he affords them and 5. the afflictions wherewith he correcteth them which tend indeed to waken secure sinners Mic. 6.9 Heare the rod and who hath appointed it and may be the rather here intended because they are mentioned together with Christs knocking Rev. 3.19 20. As many as I love I rebuke and chasten Behold I stand at the doore and knocke And observable it is that the Church notwithstanding the slumber of security wherein she lay yet heard the voice and knock of Christ and did even then own him to be her only beloved and by relating this doth aggravate her folly in neglecting him as she did It is the voice of my beloved that knocketh saying Open to me my sister my love my dove my undefiled that is Receive me into thy heart by a renewed act of faith and give admittance to my graces and vertues for the
welcome to her beloved who might be offended with her delaying to let him in she did sodainly anoint her hands with ointment of myrrh or that she snatched up a box of this ointment intending according to the custome of those times to powre it upon her beloveds head that was now wet with the cold dew of the night which being casually broken or the myrrhe swelling as she went along it ran downe upon her fingers as she was opening the lock And if we thus conceive of it the mystical sense must needs be that when the faithfull are once awakened out of their fits of spirituall slumber and disregard of Christ they are wont to shew the more affection to him afterwards yea and to manifest it in their workes which may be the myrrhe upon the hands and fingers and withall to repent and mourne much for their former drowsinesse and neglect of him the bitter myrrhe say some that is here intended which to our Lord Christ is most sweet and acceptable yea and to mourne over those corruptions and those things especially which have been as the locks and bolts whereby they have formerly shut out Christ But then 2ly againe Others think that her drift in these words is to set forth the exceeding sweetnesse of her beloved and of his love to her in that when she came to the dore her beloved whom she had before tearmed a bundle of myrrhe Chap. 1.13 had left such a plentifull pleasant smell behind him that the savour thereof fell upon her in such abundance as if her hands and fingers had dropped with pure myrrhe or that his endeavouring to open the lock had left such pure myrrhe there behind him that when she came to touch the handles of the lock pure myrrhe did distill as it were from his hands and fingers And if we thus take it which I conceive the most probable then the spirituall meaning is that when the faithfull doe after some neglect of Christ begin to open their hearts to him with much penitent sorrow for their former misdemeanors it is the sweet love of Christ shed abroad in their hearts that is the cause of it or that it is the grace of Christ accompanying these their first motions and endeavours that makes them the more active in all the works of repentance and obedience even as a lock that being anointed with oyle doth moove the more glibly and that even when Christ doth seeme to forsake his faithfull servants he alwayes leaves such impressions of his grace upon their spirits that thereby their affections are quickned towards him And this still tends to aggravate her unkindnesse in refusing to give admittance to the former tenders of love that he had made to her Vers 6. I opened to my beloved but my beloved had withdrawne himselfe and was gone The Spouses using these two expressions my beloved had withdrawne himselfe and was gone may be all one in effect as if she had said with a great deale of passion He was gone he was gone her griefe being the greater because this had befallen her through her own folly Or the drift of this expression may be rather to imply that he had not only withdrawn himselfe a little way secretly and silently putting up the injury quietly that had been offered to him and only to try her what she would doe but that he was quite gone away from her And indeed Christ doth many times thus withdraw his presence of grace from his Church and people see the Notes Chap. 2.8 3.1 To punish their drowsinesse and lukewarmnesse and their neglecting those tenders of grace that have been made to them he doth afterwards many times withhold those communications of his grace and Spirit that he had formerly offered them so that for the time they are ready to conclude that he hath quite forsaken them My soule failed when he spake Some conceive that the Spouse doth in these words condemne her selfe for her stupidity in disregarding her beloved when he so lovingly called to her ver 2. My soule saith she failed when he spake as if she had said I was stupified and as one voyd of all reason and understanding in that I layd not to heart those sweet expressions of his love when he spake to me Open to me my sister my love c. It is much the same with that the Psalmist saith Psal 73.22 So foolish was I and ignorant I was as a beast before thee And indeed this expression of the souls fayling is used much to this purpose Isa 19.3 The spirit of Egypt shall faile in the midst thereof and I will destroy the counsell thereof But doubtlesse the words may be understood of the fayling of her soule at present when she saw her beloved had withdrawn himselfe My soule failed when he spake that is My soule melted and dyed away within me I was as one in a swoone half-dead through griefe and feare when I saw he was gone and that especially for the words he had formerly spoken to me and therefore we see that afterwards she speakes ver 8. of her being sick of love Or else thus My soule failed my heart was even ready to dye within me as melting through love when he so earnestly begged that I would open to him and much more must it needs be so with me then when I saw he was gone I sought him but I could not find him I called him but he gave me no answer And thus Christ deales even with his faithfull servants in their own kind when he sought them and called upon them they would not mind him and therefore afterwards when they seek him and call upon him he will not heare them as we find it expressed Mic. 3.4 Then shall they cry unto the Lord but he will not heare them he will even hide his face from them at that time as they have behaved themselves ill in their doings But see the Notes Chap. 3.1 2. Vers 7. The watchmen that went about the City found me c. See the Note Chap. 3.3 They smote me they wounded me to wit because by her wandring about in the night they took her for a harlot and because she made a disturbance in the City by calling and crying out in the night time for her beloved or haply because when they layd hands on her not minding them she strove to get away that she might goe on in the pursuit of her beloved Now according to that which is noted before Chap. 3.3 if by these watch-men be meant the faithfull Pastors and Teachers and Governours of the Church whose office indeed it is to look to the keeping of good order and peace in the Church then by their smiting and wounding her must needs be meant their smiting and wounding her heart with that sword of the Spirit the word of God to wit by just and sharp reproofes for her evill carriage of her selfe towards Christ according to that of the Prophet Hos 6.5 But if by these
watch-men be meant false Teachers wicked men that are in the place of Pastors and Governours of the Church but are indeed of an Antichristian spirit then by their smiting and wounding the Spouse is meant either their wounding the faithfull with their scandalous and wicked lives or else rather the bitter reproaches and cruell persecutions wherewith they wound the faithfull and that for no other reason but because they seek after Christ for indeed reproaching is tearmed smiting in the Scripture Jer. 18.18 and so are all other wayes of persecuting and afflicting the children of God see Isa 53.4 And that this is here meant is methinks evident because the Church seemes to bewaile her sufferings herein which she would not have done if the wounds she speakes of had been only the reproofes of her faithfull Pastors and because these calamities seeme to be mentioned as brought upon the Church by way of punishing her for her former neglect of Christ and as a meanes to quicken her in the way of repentance The keepers of the wals took away my vail from me Either the same persons that were before called the watch-men that went about the City are here called the keepers of the wall or if we understand it of others that had more peculiarly the charge of looking to the walls it must be supposed either that upon the outcry made these came in to the ayde of the other or else that the Spouse having gotten from the watch-men fell afterwards into the hand of the keepers of the wall and that striving with them she was forced to leave her vaile behind her Now by these keepers of the walls may be meant againe as before the faithfull Pastors of the Church who are said to take away the Spouses vaile either because when they reprove the faithfull they are wont also to take from them all the excuses and pretences wherewith they are wont to palliate their offences or because they may by over-harsh censures condemne the faithfull as false-hearted hypocrites and so strip off their vaile the good esteeme they formerly enjoyed But rather by these keepers of the walls may be meant civil Magistrates that are by their place to defend the Church against outward enemies or as before is said of the watch-men wicked Pastors and Governours in the Church And because vailes were worne by women as an ornament Isa 3.23 as a token of the modesty of virgins and therefore an honour to them Gen. 24.65 and the signe of wives subjection to their husbands see Gen. 20.16 1 Cor. 11.5 c. therefore these persecuting tyrants because they stripped the Church of her outward estate and by the foule reproaches they cast upon her charging her with heresie and schisme and all manner of evill they did what in them lay to bereave her of her good name and repute yea of her innocency which was her honour and by pressing upon her false doctrines and humane inventions did seek to strip her of the purity and integrity of her doctrine and discipline wherein consisted her subjection to Christ they are said to have taken away her vaile from her Vers 8. I charge you O daughters of Jerusalem c. See the Notes Chap. 1.5 2.7 It seemes that these daughters of Jerusalem hearing the noise that was made by the Spouses calling for her beloved or upon the tumult that was made by the watch-mens apprehending of her came forth to see what the matter was and thereupon she spake thus to them Or else it must be supposed that having with much adoe gotten away from the keepers of the walls not discouraged with the hard usage she had met with she went on in her search and enquiry after her beloved as indeed the faithfull are never more zealous for Christ then in times of persecution and in an houre of desertion occasioned by their former neglect of Christ and so meeting with these daughters of Jerusalem pressed them to help her in finding out her beloved I charge you O daughters of Jerusalem if ye find my beloved that ye tell him that I am sick of love It is in the Orâ—ginal expressed very emphatically with an earnest and passionate kind of speech If you find my beloved what will ye tell him why truly not what injuries have been offered me that I mind not so much but that which you may easily discerne in me to wit that I am sick of love that is for want of him for which see the Note Chap. 2.5 It is an expression much like that Hos 9.14 Give them O Lord what wilt thou give give them a miscarrying womb and dry breasts and that the drift of it is all one as if she had said I doe not desire to conceale from you the cause of my troubled soule nor doe I desire that you should conceale it but rather that you should freely impart it to him namely that I am sick of love And so the meaning is that the Church desires her particular members and friends or that the faithfull desire of all the Saints and servants of God that if they enjoyed the light of Christs countenance or that when they found his presence with them in their private prayers or private resortings that they would then spread her or their cause before him and plead with him on their behalfe Vers 9. What is thy beloved more then another beloved O thou fairest among women c. See the Note Chap. 1.8 The daughters of Jerusalem mentioned in the foregoing verse doe make this enquiry of the Spouse concerning her beloved that they might hereby minister an occasion to her to set forth his praise and that either thereby to give a vent to her affection which might be some ease to her heart that seemed to be almost overwhelmed with trouble for him or rather that they might receive full satisfaction from her concerning him as wondering at her love and being fully perswaded that there was something considerable in it that she the fairest among women should be so vehemently carried out in her affection to him and should lay such a solemne charge and adjuration upon them concerning him which is expressed in the following words wherein to shew how earnestly they desired to be informed herein their inquiry of him is againe repeated What is thy beloved more then another beloved that thou doest so charge us That is What excellencies are there in him more then there are in others that are by their friends esteemed also worthy to be beloved And severall things are here observable as this relates to Christ and his Spouse the Church as namely 1. That the beauty of his Spouse is no whit impaired when she is beaten wounded and unveiled because the graces of Christians doe shine forth with greatest brightnesse in times of persecution and affliction 2. That the faithfulls earnest seeking after Christ is a singular meanes to put others upon enquiring after him and 3. That Christians will be earnest to have the
garden of nuts as some think because as the nut seemes outwardly to be nothing but dry wood but yet hath a sweet and pleasant kernell therein so the Church seemes despicable and worthlesse outwardly but yet inwardly it is full of grace and goodnesse or else if by nuts we understand nutmegs because it yields fruit so odoriferous and pleasing to God 2. He tearmes her the valley saying that he went down to see the fruits of the valley to imply thereby either the humble spirits of his people or how low and base they are in the eyes of the world or rather how abundantly they are watered with his word and Spirit and 3. the last clause And to see whether the Vine flourished and the Pomegranates budded by the vine and the Pomegranates he meanes his people in his Church whose good works and holy life are as the sweetest of fruits to him and by their flourishing and budding he meanes their first inclinations to good the first discoveries that are made of grace wrought in their hearts which Christ would have us know he much lookes after in his people as that which gives hope of ripe and pleasant fruit in time to come But now againe all this some apply to the conversion of the Jewes who for the hardnesse that is upon their hearts Rom. 11.25 and the bitternesse of their spirits against Christ may well be compared to a garden of nuts because the nut the wall-nut especially hath a hard shell and a bitter rind and concerning whom Christ hath made known in his word that in the last dayes he will visite them to see whether there be any inclination in them to heare and believe the Gospel yea that he will againe receive them to be his Church and people Vers 12. Or ever I was aware my soul made me like the charets of Amminadib That is I made my self like the charets c. It is an Hebraism frequent in the Scripture the soul being put for the whole man See the Note Psal 6.4 yet sometimes it implieth also the doing of a thing with much earnestnesse and vehemence of affection and so it may do here See the Notes Chap. 1.7 Eccles 7.28 That which we translate Or ever I was aware c. is in the Hebrew thus I knew not my soul made me like the charets of Amminadib But this is all one in effect with our Translation for the meaning is I knew not how it came to passe before I knew of it or thought of any such thing my soul made me like the charets of Ammiâ—adib There are two things that make this place the most difficult that is in all this mystical Song 1. Because it is so hard to determine who this Amminadib was of whose charets Solomon here speaks And 2. because it is as hard to say whether these words must be taken as the Bridegrooms or the Brides For the first we must know 1. That we reade in the Scripture of several men called by the name of Amminadab as Numb 1.7 1 Chron. 6.22 c. and to some of these some Expositors do apply that which is said heer But because there is a clear difference between Amminadib and Amminadab and because there is nothing recorded in the Scriptures concerning the charets of those Amminadabs and it cannot be well questioned but that Solomon speaks here of the charets of Amminadib as very famously known in those times therefore I conceive it farre most probable that this Amminadib was some famous Chariot-driver in those times that used to out-drive all men in the races they ran with their charets or else some Prince or great man that in Solomons daies delighted in charets as Absalom did 2 Sam. 15.1 and had charets that were above all other mens famous for their speed Yea and because Amminadib is translated by some the Prince of my people therefore some think that by the charets of Amminadib may be meant Solomons charets And again we must know 2ly that this clause may be rendred as it is in the margin of our Bibles My soul set me on the charets of my willing people or my noble or princely people and if we read it so I know not what can be meant thereby but the charets either of the Princes of Israel or of the neighbours or friends of the Bridegroom or Bride who being of an ingenuous and noble spirit were willing and ready any way to afford them any help or assistance And then secondly for the party by whom this is spoken I deny not but that they may be taken as the words of the Spouse giving her beloved an account how she came to follow him to his garden namely that not knowing that he was gone down to his garden for the reasons mentioned by him in the foregoing verse but fearing that he was departed in anger she did thereupon follow him with as much speed as if she had been carried upon the charets of Amminadib or that missing him though she knew not whither he was gone yet ere she was aware being transported with the vehemency of her desires after him she became as the charets of Amminadib and was carried she knew not how to the garden where her beloved was with as much speed as such charets are wont to run Yea and it may imply also that her affection made her so couragious that she was in that regard too like the charets of Amminadib in that not fearing the dangers of the night even when she had been already so barbarously used she never gave over till she had at last met with her beloved And if we take the words thus they serve to set forth either how unexpectedly and sodainly the soules of the faithfull are sometimes caught up into heaven in a manner they are not able to expresse or else with what speed and vehemency of spirit Christians are often carried to seek after Christ when he hath withdrawne himselfe from them and with what a strange impulse of spirit they are sometimes carried to the use of those meanes whereby they are brought at last to enjoy his favourable presence But because the foregoing verses as is formerly noted seeme most likely to be the words of the Bridegroome I see no reason why this should not also be so taken to wit that he doth here make known to his Spouse either how he was sodainly carried away not out of wrath against her but with a strong desire of visiting his garden which seised upon him he knew not how and posted him away as if he had been set upon the charets of Amminadib or else how having visited his garden he was sodainly he knew not how stirred up to make hast back again to the comfort of his Spouse being carried with such an unexpressible and unresistable violence and speed therein that he seemed to himselfe to be as the charets of Amminadib or as if he had been set upon the charets of his willing people And taking the words
body here he winds up all in this patheticall expression of admiration How faire and how pleasant c Thereby implying that in regard of all the particulars before mentioned and so in regard of all the rest of her body which he had not named her beauty was so wonderfull great that there were no words whereby he could expresse it How faire and how pleasant c And so withall there may be in these words a reason couched why he had said in the foregoing verse that the King was held in the galleries namely because her beauty being so admirable it was no wonder though the king was captivated with a constant desire of beholding her see the Notes Chap. 1.15 16. 4.7 9. Vers 7. This thy stature is like to a Palm-tree That is In regard of this thy stature which I have particularly described and which consists indeed in the due proportion of all the members thou art like to a Palm-tree to wit in that thou art 1. tall as the Palm-tree is as the Poet in a like expression sets forth the comelinesse of a woman Longâ procerior alno 2. Straight and bolt-upright which is alwayes esteemed very gracefull in women and 3. Strong fresh and flourishing and so likewise in other particulars for which see the Note Psal 92.12 where it is said that the righteous shall flourish like the Palm-tree And in all this the Holy Ghost intends to set forth not only the transcendent eminency of the Churches dignity and beauty and glory but also the magnanimity and heavenly mindednesse of Christians who are still looking upward and have their conversation in heaven Phil. 3.20 and the continual progresse and growth of the Church till they come at last Vnto the measure of the stature of the fulnesse of Christ Eph. 4.13 And thy breasts to clusters of grapes In the Original it is only clusters and indeed it is generally said that the fruit of the Palm-tree growes in clusters But because in the following verse they are called clusters of the Vine therefore I conceive was the word renderd by our Translators clusters of grapes And to shew that these clusters of grapes are not unfitly joyned with the Palm-tree mentioned in the foregoing part of this verse Expositors tell us that in those Countries they used to plant their Vines by their Palm-trees that so the Vines clasping about these trees might thereby be born up However having commended the goodlinesse of his Spouses stature the Bridegroom takes occasion from thence againe to set forth the beauty of her breasts though of them he had spoken before ver 3. because when women grow up in stature then their breasts swell and grow great And this is that which he intends in saying her breasts were like to clusters of grapes to wit that they were fair and big and full of milk as those are of wine Now whether we understand this according to the exposition formerly given of the Churches breasts Chap. 4 5. either of the Pastors and Teachers in the Church or the two Testaments the old and the new the meaning of the comparison is cleare to wit that the Scriptures are abundantly replenished with wholesome nourishment and such as may be like clusters of grapes both for meate and drink to the soules of Gods people and that Ministers must be alwayes as breasts full of milk for the satisfying of the spirituall hunger and thirst of the children of God committed to their charge Vers 8. I said c. As if he should have said I promised and I will make it good Or rather I did firmly hereupon resolve and determine thus with my selfe I will goe up to the Palm-tree that is I will climb up into this my Palm-tree I will converse with and enjoy the love and delights of this my deare Spouse And so the meaning is that Christ would joyne himselfe to his Church and be with her and converse lovingly with her as with his dearely beloved Spouse I will take hold of the boughes thereof that is say some Expositors that I may climb up thereby into this my Palm-tree But because it is generally said that the Palm-tree though very tall hath no boughes growing out on the sides of the body of it but only on the top and that all the fruit it beares groweth there therefore I rather think that by laying hold of the boughes thereof is meant either that he would prune them and dresse them or else rather that he would take hold on them and gather the fruit that was growing thereon And so it implyes how tenderly carefull the Bridegroom would be over his Spouse for her good and welfare or his resolution to delight himselfe in her beauty and love which in reference to Christ doth import two particulars principally concerning his dealing with the Church to wit 1. that he pruneth and purgeth every true Christian and particular Congregation for these may be meant by the boughes of this Palm-tree to make them the more beautifull and fruitfull according to that Joh. 15.2 Every branch that beareth fruit he purgeth it that it may bring forth more fruit and 2. that he takes exceeding great delight in the gracious disposition and holy conversation of his Church and people Now also thy breasts shall be as clusters of the Vine That is Thou shalt become more and more fresh and sweet and lovely both in mine eyes and in the eyes of others That which is promised here is that by the presence of Christ in his Church and his tender care to doe her good she should not be barren nor unfruitfull in the knowledge of our Lord Jesus Christ 2 Pet. 1.8 but should blossome and bud and fill the face of the world with fruit Isa 27.6 and so should yield the more delight to him and the more plentifull nourishment to her children And the smell of thy nose like apples This may be taken two severall wayes namely 1. Of the breath which came out of her nostrils that this should be sweet as the most odoriferous apples see the Note Chap. 2.5 so that all that approached neare her should be delighted with the favour of her sweet breath And if we take it thus then the spirituall meaning may be that the breathing of the Church in her Teaching and holy conference shall be exceeding sweet and delightfull see 2 Cor. 2.14 And so it is the same with that Chap. 4.11 for which see the Note there Yea and look as the sweetnesse of the breath is a signe that the inward parts are sound and good so the sweet breath of the Church and people of God is a signe that the hidden man of the heart is uncorrupt And 2ly Of the sweetnesse of that which is smelt by her the smell of thy nose shall be like apples that is thy nose by drawing in a pure and sweet and heavenly ayre shall refresh thy inward parts as when the spirits are refreshed with the smell of apples meaning that Gods
that cometh up from the Wildernesse c For these first words see the Note Chap. 3.6 But for the following words leaning on her beloved they are added here with respect to the Spouses supposed loving and familiar carriage of her selfe to her beloved in her leaning upon him as she went along with him for that this was an expression of familiarity and love is evident by the mention that is made of the custome of Kings leaning on the hands of their great favourites 2 Kings 5.18 7.2 Very many Expositors take these to be the words of the Bridegroom and accordingly conceive that Christ doth herein admire and extoll the faith and love of his Spouse the Church and rejoyceth and glorieth in her happy coming up out of her wildernesse-estate that she might thus associate her selfe with him her Lord and Redeemer Againe others think that it is the Bride the Church that speakes this of her selfe in a third person Who is this that cometh up from the wildernesse leaning on her beloved and that too as admiring at and rejoycing in her exceeding great happinesse in that she enjoyed so neare and sweet communion with Christ her beloved and propounding it to be considered as a matter of wonder by others But I rather think that as before Chap. 3.6 so here likewise they are the words of the friends of the Bridegroom or Bride or some others that must be supposed to have met them by the way and that therefore in our Bibles they are included in a parenthesis by themselves And accordingly they must be taken as a joyfull acclamation of the holy Angels or other the faithfull servants of Christ wondering either 1. at the neare conjunction and deare love that was betwixt Christ and his Church or 2ly at the springing up of some new Church in some place where there had been no Congregation of believers before and their being conducted by Christ thorough the wildernesse of the world or 3. at the former Churches growth and encrease her strength and zeale for Christ and her stedfast and unmoveable faith and patience by reason of her neare union with and constant dependance upon her beloved Saviour But yet considering that the foregoing words and those which follow after are most probably thought to be the word of the Spouse methinks it is the clearest way to take this also which some Expositors doe as spoken by her only in the name of others Who is this that cometh up from the wildernesse leaning on her beloved As if she had said Thus will people now again extoll my happinesse Every one that beholds me will admire my blisse in that familiarity and love that is betwixt me and my beloved However by this phrase of the Churches leaning upon her beloved the Holy Ghost doth imply not only her entire love to Christ but also her dependance upon him by faith that the Church is weak in her selfe as the Vine that would sink and fall down to the earth were it not that she clings fast to her wall or pole only by casting her selfe upon his merits and resting in all things upon him for help and assistance he is a sure support to her and doth strongly beare her up see Joh. 15.5 2 Cor. 3.5 Jer. 10.23 I raised thee up under the apple-tree there thy mother brought thee forth there she brought thee forth that bare thee Very many learned Expositors doe take these also to be the words of the Bridegroom to the Bride And accordingly they make the spiritual sense of the words to be either 1. that when the Church lay in a sad and deplorable estate that naturall estate wherein she was conceived and brought forth by her mother like a child cast out in the fields under a tree unpittied and ready to perish and indeed the Prophet compares man in his naturall estate to such a child cast out in the open field and so left in a sad and desperate condition Ezek. 16.4 5. then Christ did by his free grace raise her up and bring her to that glorious condition which at present she enjoyed or 2ly that when the Church lay under the tree of the forbidden fruit that is under the guilt of that first sinne whereby all mans posterity were destroyed then Christ did love her and raise her out of that misery and by the Ministry of the Gospel in the Primitive Church she was born againe But because in the Hebrew pricked Bibles the words are in the masculine gender as spoken to a man therefore the most of our Protestant Expositors do take them to be the words of the Spouse to her beloved And so according to the letter of the Parable the Spouse may be supposed to speak this by way of putting him in mind of the place in his mothers house where they began first to set their affections one upon another to wit that finding him asleep under an apple-tree there she awakened him and so upon that occasion their hearts from thence-forth were mutually knit together whereupon it is that as rejoycing in the very place where he was borne she addes those words in a kind of rapture of joy There thy mother brought thee forth there she brought thee forth that bare thee But now for the spirituall sense intended by the Holy Ghost with reference to Christ and his Church 1. Some conceive that by the apple-tree here is meant the Paradice of God in heaven the place of Christs repose in glory and that it is said that the Church did there raise up her beloved because by the prayers and zeale of the faithfull in those times Christ was moved to visit her from heaven and so there that is where the people of God did waken him by their prayer according to that expression used concerning prayer Psal 44.23 Awake why sleepest thou O Lord the Sonne of God was incarnate and brought forth by his mother the Virgin Mary Again 2ly Some understand by the apple-tree that tree of grace and life to wit the Gospel of Christ The Spouse had before compared her beloved to an apple-tree Chap. 2.3 for which see the Note there Now it seemeâ— in allusion hereto because in the Gospel the wonderfull love of Christ and the hope of life and salvation is made known to poore sinners the Church here tells Christ that finding him there she raised him up to come in to her help and comfort in her misery and sorrow and then she addes there that is under this discovery of Christ and the way of salvation by the Ministry of the Gospel thy mother brought thee forth that is the Primitive Church did conceive thee and by preaching professing and practising of the word and by suffering for the truth did bring thee forth as it were into the world and that not without many bitter throes and hard labour as the word in the Original signifieth which may be referred both to the anguish of true penitents that are brought in to Christ and to the
sad sufferings and sorrowes which they undergoe that by preaching the Gospel doe seek their conversion see 2 Cor. 6.4 5. 4.9 10 11. And how the Church may be said in this regard to be the mother of Christ see before in the Note Chap. 3.11 But 3ly Others by the apple-tree understand that tree of offence where our first Parents Apostatized from God for because the Church did then first in our first Parents by faith lay hold upon Christ in that promise made to them That the seed of the woman should break the Serpents head and did earnestly seek his love and to get an interest in him therefore say they it is said here that the Church did there raise him up and that there his mother that is Eve the mother of this promised seed or the Church in our first Parents did first conceive and bring him forth All which seemes here to be pressed by the Spouse thereby to engage the heart of Christ the more to her Vers 6. Set me as a seale upon thy heart as a seale upon thine arm The same reason that is given the Hebrew Bibles to prove the foregoing verse to be the words of the Bridegroom doth also hold here but see the Note there Some think that in the expression here used there is respect had to the custome of great mens using to weare certain engraven tablets on their breasts and signets or seale-rings on their fingers which because they did highly esteem and had them continually in their eye whence is that which the Lord said concerning Zorobabel Hag. 2.23 In that day saith the Lord of hosts will I take thee and will make thee as a signet and concerning Jeconiah Jer. 22.24 As I live saith the Lord though Coniah the son of Jehoiakim King of Judah were the signet upon my right hand yet would I pluck thee thence therefore by these words the Spouse would imply her desire that her beloved would keep her still in his eye and make very precious account of her But I rather think it is meant of the impression of a seale Set me as a seale upon thy heart as a seale upon thine arm that is Let me be deeply imprinted upon thine heart and upon thine arm meaning that she earnestly desired 1. That she might be nearely and dearly joyned and united to him 2. That she might be deeply fixed in his heart and affections never to be removed from thence see 2 Tim. 2.19 3ly That he might keep her continually in his mind and thoughts according to that which God saith to his Church Isa 49.10 22. Behold I have graven thee upon the palmes of my hands thy walls are continually before me And 4. That he would outwardly manifest his love by his actions by helping her by supporting her in all her infirmities and afflictions yea by causing all things to work together for her good which may be principally intended in those words as a seale upon thine arm see Psal 77.15 Isa 40.10 11. So that there seemes to be an allusion in the words to the precious stones that were on the breast-plate and the shoulder-pieces of the Ephod of the High-Priest whereon the names of the twelve Tribes were engraven like the engravings of a Signet Exod. 28.10 11 29. and so hereby covertly is implyed that the earnest desire of the Spouse was that her beloved would as a faithfull High-Priest be continually carefull of her salvation mindfull of her himselfe and ready to present a continual memorial of her before his father as ever appearing before him as her Mediator and Intercessor For love is strong as death c. That is It is as able to kill those that are strongly transported herewith if they cannot obtaine their desires as any thing is Or rather more generally It is invincible and irresistable as death is As no opposition can vanquish death nor withstand the over-bearing power of death so neither can any thing suppresse nor over-come the strong prevailing power of love it will vanquish the strongest of men see Psal 89.48 and will break thorough any resistance that is made against it for the obtaining of what it desires And this the Spouse addes as a reason of that her foregoing passionate request Set me as a seale upon thine heart and so first it may be referred to the love of Christ Therefore she desired that he might so affectionately love her because she knew nothing would be then able to weaken his love to her and that nothing would be able to stand in his way to hinder him from any manifestation of his love to her no not death it selfe as we see in the Jewes for whom Christ prayed and dyed when they were so furiously enraged against him see Rom. 5.6 7 8. Or secondly Rather it may be referred to the Spouses love Therefore did she so eagerly beg that she might be imprinted on his heart c. because her love was strong as death if he should not thus tenderly love her it would be death to her her love was so vehement that she could not resist it nor would any thing else satisfie her And indeed true spirituall love will make men break thorough any losses sorrowes and sufferings yea death it selfe that they may enjoy Christ according to that of the Apostle Who shall separate from the love of Christ c Rom. 8.35 And to the same purpose is the following clause Jealousie is cruel or hard as the grave where by Jealousie is not meant the wrath which ariseth from vexing suspition or from discovery of falsenesse in the party loved which is indeed cruell enough see Pro. 6.34 for there can be no such jealousie betwixt Christ and his Church but rather that vehement and fervent love which we call zeale which will not endure the least suspition or feare of the cooling of that love that is betwixt them and which is therefore said here to be cruel as the grave either 1. Because this love of the Saints to Christ is inexorable it will no more yield to part with Christ then the grave will spare any man from being lodged in her house of darknesse or 2ly Because as the grave devoures all the bodies that are laid in it so this fervent love will make the Saints mortifie their corruptions and swallow downe any distresses or difficulties that stand in their way to hinder them from Christ making them regardlesse of themselves according to that Psal 69.9 The zeale of thine house hath eaten me up And 3. Because the faithfull can no more endure those that offer any indignity to Christ then Christ can endure those that offer any wrong to his Church The coals thereof are coales of fire which hath a most vehement flame That is This spirituall love of the Church to Christ this jealousie or zeale is like coals of fire that yield a most vehement flame to wit because being kindled in the hearts of believers by the Spirit of God as a spirit of
burning Isa 4.4 it doth even burne their hearts within them it breaks forth into strong and ardent affections and breathings after Christ and doth burne up and consume all those cursed corruptions that would hinder their love as the fire would lick up so much straw or stubble Vers 7. Many waters cannot quench love neither can the floods drown it c. Having in the foregoing verse compared love to a vehement fire here he addes the more to set forth the strange force of love that it was a fire which water could not quench no not many waters not whole floods of waters Thus some doe give the sense of these words But rather by many waters here and floods of water are meant as usually in the Scripture many and sore afflictions see 2 Sam. 22.16 Psal 32.6 42.7 And so that which is intended is that no threatnings afflictions or persecutions can beate off the Spouse from the love of Christ see Rom. 8.35 And therefore in the following words the contrary is added too to wit that as no terrors can beate them off from the love of Christ so neither can any temptations by the proffer of the greatest wealth or rewards allure them from it If a man would give all the substance of his house for love it would utterly be contemned that is if a man though the wealthiest man in the world should proffer a Christian all his wealth to hire him to abandon his love and loyalty to Christ he would look upon it with scorn and indignation with contempt and detestation A true Believer will part with all he hath for Christs sake but he will not part with Christ for all the world Some doe otherwise render the meaning of this last clause to wit that love cannot be purchased at any price or that nothing can be given to the Spouse which she will be contented with without the love of her beloved and so likewise that he will not value any thing we can give him if we give him not our hearts our love But the first Exposition is questionlesse the best Vers 8. We have a little sister c. There being no convincing reason why we should think that this is spoken by any other then the same party that spake all along in the foregoing verses of this Chapter I conceive that these are the words also of the Spouse to her Beloved We have a little sister and she hath no breasts what shall we doe for our sister in the day when she shall be spoken for wherein she propounds to him the having a young sister that was yet but little and not grown up to yeares of being ripe for marriage she would know of him as an evidence of that cordial affection which she desired might be in his heart towards her what they should doe for this their sister when being grown up any match should be propounded to her or for her and herein it may well be that Solomon hath respect to the custome of Brides being very ready at their own nuptials to talk much of the marriage of their younger sisters So that clearely these are the words of the Jewish Church to Christ concerning the Church of the Gentiles Before the coming of Christ in the flesh there were many Prophecies and promises that at the coming of the Messiah the Gentiles should be brought in and made one Church with the Jewes which therefore the faithfull and righteous servants of God amongst them did believe and expect see Psal 2.8 Isa 11.10 And hence it is that the Jewish Church is brought in here pleading for the Church of the Gentiles She calls her both hers and Christs sister We have a sister either with respect to that time when she should be gathered in as a sister Church to the unity of the same faith and to the priviledge of being made the children of God and how Christ also owns such as a sister see in the Note Chap. 4.9 or else because even in Solomons time she was already such in Gods decree which being made known he by faith speaks of it as if it were done already And so likewise she calls her a little sister that had no breasts that is no breasts to speak of no such breasts as Virgins use to have when they are grown up to yeares of marriage of which the Prophet speaking saith Thy breasts are fashioned Ezek. 16.7 either with respect to the present times before the conversion of the Gentiles when the fulnesse of time for the appearance of the Messiah not being yet come Gal. 4.4 they were yet in the state of a young maide under age not ripe for marriage without breasts because they had not the Scriptures nor any teachers to instruct them in the knowledge of Christ or else with respect to the times when they were first newly converted because then they were but few a little flock as Christ calls them Luk. 12.32 a young Church and of little growth and of little strength and courage till the Holy Ghost after the Ascention of Christ was powred forth upon them and without breasts because without a setled Ministry for such is the state of Churches in their first beginnings Act. 14.23 Tit. 1.5 And then for that which the Jewish Church propounds to Christ concerning this her sister-Church of the Gentiles What shall we doe for our sister in the day she shall be spoken for I conceive the time hereby intended is when Christ should make love to the Gentiles and by winning them to embrace the Gospel should take them to be his Spouse and so the Calling of the Gentiles which was a mystery kept secret since the world began was made known to all Nations Rom. 16.25 26. And that which she desires to know is what course they should take then with this their sister for the encrease and strengthening of her faith and what advancement glory and dignity should be farther conferred upon her which is propounded in the name both of Christ and the Spouse too because though Christ can only work grace in the hearts of men and all the good the Church enjoyes is wholly from him yet his Ministers in the Church are instrumentally co-workers together with him And by propounding this wherein Christs glory should be so much advanced by the accesse of the Gentiles the Spouse doth manifest the ardency of her love to her Beloved I know that this is otherwise understood by some Expositors namely that it is the Church of the Gentiles that doth here speak to her Beloved concerning the Church of the Jewes that shall embrace the faith of the Gospel in the latter dayes But considering the time when this Song was written I think the former Exposition is the best and the generall streame of Expositors runnes this way Vers 9. If she be a wall we will build upon her a palace of silver c. Some conceive that the Spouse having propounded that question concerning their little sister in the foregoing