say even in a way of love Methinks I could eat thee and many learned Expositours do thus conceive of these words for thus say they Iob implyes here how good and amiable he was to those of his own houshold and then he adds in the following verse how good he was to strangers Thirdly others again on the contrary hold that Iobs intent in these words was to shew that some at least even of his own houshold were ready to say that they could out of hatred to Iob eat his flesh without being satisfied and that because he did so continually day and night overburthen them and weary them with the entertainment of strangers in his house for this they say is premised with relation to that which follows in the next verse The stranger did not lodge in the street but I opened my doors to the traveller And fourthly others though they conceive also that these words are premised with respect to that which follows in the next verse concerning his frequent entertaining of strangers yet not thinking it probable that Iobs servants should be so inhumane to so good and gentle a master as to wish they might eat the flesh of his body do rather understand these words his flesh of the flesh provided for the feeding of himself and his guests If the men of my tabernacle said not Oh that we had of his flesh we cannot be satisfied as if they had said Strangers are fed daily with the flesh he provides for his food but we that are of his own houshold have scarce leasure to tast of his provision we are so continually imployed in providing for and attending upon strangers that we have not so much leasure as to satisfie our hunger And indeed this last seems to me the best Exposition Vers 33. If I covered my transgressions as Adam by hiding mine iniquity in my bosome There are some Expositours that would have the drift of these words to be this that he had not been guilty of any such transgressions that he should need to dissemble or conceal them or cover them with a vizar of hypocrisie But the words do clearly professe this that where he was in a fault he had not gone about to hide it as Adam did or as men naturally are wont to doe to wit by excusing or denying it And thus he intimates that what he had said in his justification was not because he judged himself free from sin No he knew that he had many waies offended God and wherein he was guilty he was alwaies willing to acknowledge it Vers 34. Did I fear a great multitude or did the contempt of families terrifie me that I kept silence and went not out of the door By the contempt of families may be meant either first the most contemned in any family the meanest and basest amongst them the scum of the people or secondly the contempt which he had brought upon any families or thirdly any families contemning of him But which way soever we understand that expression the drift of Job in these words is very obscure and yet according to our Translation there are only two Expositions that have any probability in them as first that Job spake this with reference to that he had said in the foregoing verse concerning hiding his iniquities affirming that he did not hold his peace or keep within door forbearing to acknowledge his sin lest his contemning of families should be known or lest any other sin of his should be divulged amongst the multitude yea even amongst the rascall crew of the people and so he should be scorned and contemned and become a by word amongst all the families that lived about him his offences were not of that nature but that he was willing if occasion had been to have gone forth and confessed them openly before all men even the most despised of all the people or secondly that Job here protests that he did never out of base cowardise and fearfulnesse neglect to doe his duty Did I fear a great multitude or did the contempt of families terrifie me that I kept silence and went not out of the door as if he should have said No I did not I did never forbear to reprove sin to defend the oppressed or otherwise to speak what I deemed just and equall I did never forbear to goe forth and shew my self or I did never slink out of doors and goe away from the place of judgement for fear of an enraged multitude or for fear of being contemned by families incensed against me for that which I did though they were of never so considerable quality or number And this indeed is the Exposition that is most generally approved only some alter it a little thus to wit that he did not in these words deny that he kept silence and went not out of the door but only that he did it not for fear if he did hold his peace and went not forth it was not out of timerousnesse but for some other reason as because he judged that the patient bearing of injuries was the best way to overcome them or some such like motives Vers 35. Oh that one would hear me c. That is Oh that any one would undertake as a Judge to hear me plead the cause between God and me behold my desire is that the Almighty would answer me that is my desire sincerely is that God who hath seen and known all my waies and discerns what the thoughts and intentions of the heart are would satisfie me when I desire to know why he hath so sorely afflicted me and would answer the arguments I shall bring to prove mine innocency concerning which see also the former Notes chap. 9.34 35. and chap. 13.18 19 c. and that mine adversary had written a book that is that any adversary of mine had brought in his accusations and allegations against me in writing that so I might know them and answer them as I could for such it seems was the custome of those times in all judiciall proceedings Vers 36. Surely I would take it upon my shoulder and bind it as a crown to me In the first words of taking it upon his shoulders some conceive that Job alludes to the writings that used to be fastned on the shoulders of malefactours wherein the cause of their suffering was written in great capitall letters that all men might read it and so that his meaning therein was that he would be glad that all men might see what could be said against him Others hold that he alludes to mens taking up and carrying on their shoulders those things which they do dearly prize and esteem and so that he meant that this book of accusations brought in against him he should highly prize and should esteem it as some choice treasure not doubting but that thereby his innocency would the more clearly appear And lastly others think that he alludes to the custome of carrying Ensignes and scepters on mens shoulders or any other signs
confirm wherein he seems to have particular reference to his saving of Saul when he had him at an advantage and he restrained his captains from offering him any violence 1 Sam. chap. 24. and 26. Yea saith he I have delivered him that without cause is mine enemy Vers 5. Let him tread down my life upon the earth and lay mine honour in the dust By this honour may be meant his soul as in Gen. 49.6 concerning which see the Note there which may be said to be laid in the dust when his life that proceeded from the union of his soul and body was taken away and he laid in the dust and so both clauses let him tread down my life upon the earth and lay mine honour in the dust may both intend the same thing or secondly by his honour may be meant that honourable condition whereto God had advanced him or which God had promised him to wit of being king over his people which might be said to be laid in the dust either by his death or by his being brought to a low and poor condition or thirdly by his honour may be meant that honourable fame and repute and credit wherein he had lived and which might remain of him after his death which in case of his guilt he desires might be laid in the dust to wit by the perishing of his memory or being buried under obloquy and reproach Vers 6. Lift up thy self because of the rage of mine enemies c. That is Because of their rage arise to my help and so it is the same in effect with the foregoing clause Arise O Lord in thine anger or Lift up thy self that is exalt and glorifie thy self as a conquerour by saving me from their rage As for the following clause and awake for me to the judgement that thou hast commanded there are two severall Expositions neither of them improbable which are given of it The first is that David doth therein desire the Lord to awake for him to settle him in the kingdome which he had promised him for because his office was therein to doe justice and judgement and to settle all things in the kingdome which had been out of frame under Sauls reign and because God had commanded Samuel for this purpose to anoint David and because God had decreed and said that David should be king and had at the same time pronounced this judgement against Saul that he had rejected him 1 Sam. 16.1 and what God hath decreed shall be in regard of its certainty is frequently in the Scriptures said to be commanded of God as Psal 33.9 He spake and it was done he commanded and it stood fast and Psal 147.15 He sendeth forth his commandment upon the earth his word runneth very swiftly therefore doth he expresse this in these tearms awake for me to the judgement that thou hast commanded And then the second is which I best approve that David doth herein desire that God would raise up himself to punish his enemies and to deliver him that was injured and oppressed which he tearms the judgement which God had commanded either because God had commanded the sons of men thus to execute judgement and therefore he doubted not that God would himself doe what he had enjoyned others to doe or because it was that which he knew God had ordered and decreed Vers 7. So shall the congregation of the people compasse thee about c. Two things may also probably be intended herein The first is that if God would make good his promise and settle him in the throne so far as in him lay the people that were now grown to a kind of profane neglect of Gods worship under the government of Saul as appeared by the neglect of the Ark all the time of his reign should be brought to assemble themselves duly together to perform the duties of his worship and service and hereby he makes it manifest that he desired not the kingdome for his own interests but for the advancement of Gods glory And the second is that if God would appear in his defence against his enemies the experience of Gods justice and faithfulnesse herein would bring in the people by multitudes to compasse him about and it may be meant of the Israelites alone or of other nations joyntly with them to whom the fame of what God had done for David herein should come to wit to praise God to pray to God for judgement in the like case yea and in generall to worship God with fear and reverence for indeed the judgements of God manifested in the world do notably stir up devotion in men And to this purpose also is that which follows for their sakes therefore return thou on high that is exalt thy self and shew thy self gloriously in this cause of mine or rather ascend again into thy throne of judgement and judge the cause between me and mine enemies for in these words there seems to be an allusion to the thrones and seats of judgement amongst men which used to be on high above the people as we see in Solomons throne 1 Kings 10.19 or else to the height of the heaven of which it is said The Lords throne is in heaven Psal 11.4 and because whilst God had forborn punishing his persecutours it had been as if God had given over judging the world therefore he desires that God would return to his throne of judgement Vers 8. The Lord shall judge the people c. As if he should have said And therefore from the slanders of men I appeal to God and know that he will judge righteously whereupon he addes Iudge me O Lord according to my righteousnesse c. concerning which see the Note 2 Sam. 22.21 Vers 9. Oh let the wickednesse of the wicked come to an end c. As one that had been long under this affliction he desires the Lord that at last some way or other there might be an end put to the malicious practises of his enemies against him and others and so thereby that he would establish the just for saith he the righteous God tryeth the hearts and reins that is the Lord exactly knoweth the secretest thoughts and desires of mens hearts and consequently he knoweth the integrity of mine heart and that there never came any such thing into my thought as they lay to my charge Because in the entrails of a man the reins lye of all the rest the most retired and hidden therefore they are added to the heart Vers 11. God is angry with the wicked every day Hereby is meant not so much that there is no day wherein God doth not manifest his anger against some wicked men by pouring forth his wrath upon them as that he is every day angry with the wicked even when he forbears them whence it is that even then they are said to treasure up wrath against the day of wrath Rom. 2.5 Vers 12. If he turn not he will whet his sword he hath bent his bow
for them that is even the Chaldeans Persians together with other nations amongst whom the Jews had lived as the most despised nation under heaven and who had wont to insult over them for their confidence in God and to flout at them and their religion Psal 137.3 Sing us say they one of the songs of Zion were by the wonder of our deliverance forced to acknowledge that our God had shewed great love to us in the great things he had done for us Vers 3. The Lord hath done great things for us c. As if the Jews should have said for in their name the Psalmist here speaks If you that are our enemies say so who speak it haply with repining spirits well may we say so with glad hearts for whom God hath done it Vers 4. Turn again our captivity O Lord c. That is Bring home the rest of our brethren that are still captives in Babylon as thou hast brought us home For we must know that though part of the Jews were returned when this Psalm was penned upon liberty granted them by the Proclamation of Cyrus as is noted before vers 1 yet the greatest number by far stayed still in Babylon according to that Isa 10.22 though thy people Israel be as the sand of the sea yet a remnant of them shall return apprehending the tediousnesse of the journey how great the perils were they were like to meet with in their way homeward how impossible it seemed that they should recover their land again from which they had been carried away captives so many years ago and withall being grown some of them at least well enough contented with their present condition either for fear or sloth they preferred certain rest though under bondage that amongst idolaters before hope of liberty of recovering their ancient inheritance accompanied with so many dangers and troubles And therefore no wonder it is though that remnant of the Jews that were returned to their own countrey do still pray thus for their brethren that were behind Turn again our captivity O Lord c. Yea some conceive that in these words they do also pray that God would perfect the mercy of their deliverance out of Babylon to those that were returned by settling them quietly in their land freeing them from that mighty opposition they met with in their rebuilding of their city Temple by means of the envy malice of their neighbours round about them As for that clause as the streams in the South we must take notice first that by the South here is meant barren and dry desarts for because on the South of Canaan there lay great desarts dry and sandy yea the South parts of Canaan it self were dryer then other parts of the land were whence was that of Calebs daughter to her father Thou hast given me a South land give me also springs of water see the Note Josh 15.19 therefore by the South in the Scripture is usually meant the desart or wildernesse as in Psal 75.6 promotion cometh neither from the East nor from the West nor from the South which is in the Hebrew nor from the desart and 2. that in those dry desarts God did sometimes send mighty land-flouds either by sudden violent showers of rain or by the melting of the snow upon the mountains Accordingly therefore when the Church here prayes Turn again our captivity O Lord as the streams in the South either 1. they mean thereby that God would bring home their captivated brethren in great multitudes so that they might cover the waies as they went as those mighty streams in the South were wont to overflow cover the earth and that speedily suddenly too as those land-flouds used to come suddenly when there was a little before no appearance of water or 2. they would imply hereby that though it would be a work of great wonder like that of bringing streams of water into the dry desarts yet God was able to doe it or 3. they would hereby intimate how great a refreshing this would be to them that the turning again of their captivity would be as welcome a mercy to them as it would be to the traveller that is to goe through dry desarts to meet there with some sweet streams of water for the refreshing of himself Vers 5. They that sow in tears shall reap in joy That is as the poor husbandman that sows in tears either for the toil of his work or the unseasonablenesse of the weather or especially when in times of dearth scarcity he casts the corn that should nourish himself his family into the ground and that too but upon uncertain hopes as knowing that often when men carry out much they bring in little as is threatned Deut. 28.38 yet when a plentifull harvest comes he then reaps with joy haply hath the richer harvest when his seed-time was saddest according to that usuall proverb that corn sowen in a flood comes up like a wood so they that do what God requires in hope of a retribution from God according to his will revealed in his word though they may meet with much affliction sorrow therein yet shall doubtlesse at last reap what they expected with exceeding great joy yea their foregoing sorrow shall be in part a cause or occasion of their greater joy And with this generall sentence the Psalmist concludes this Psalm partly with respect to the experience which some of the Jews had already had of the truth hereof in their deliverance out of Babylon when they went into captivity in hope that God would make good what he had promised them by the prophet Jeremy that after a certain time he would bring them back again with joy into their own land their faith patience prayers was precious seed sown not without many tears because of their misery but when God brought them back with so much riches glory then they reaped with joy according to that Isa 51.11 the redeemed of the Lord shall return come with singing unto Zion everlasting joy shall be upon their head partly by way of encouragement for the time to come both to those that were behind in Babylon those likewise that were imployed in repairing Jerusalem c. but were many waies in a very sad condition by reason of the great opposition manifold discouragements they met with in that service even to put them in hope that after this sad seed-time they should have a joyfull harvest which is again repeated in the following verse Vers 6. He that goeth forth c. That is that goeth out of doors to sow his seed or that in the field goeth on still forward casting his seed into the ground weepeth bearing precious seed that is good choice corn that is fit for seed or corn when it is scarce dear so it grieveth him the more to part with it shall doubtlesse come again with rejoycing bringing his sheaves
speaking softly to his companions lest he should be over-heard by some body and so prevented in what he hath designed to doe In a word the meaning is that wicked men by their cunning plots and hypocrisy in the close carrying on their designes do work much villany Vers 31. The hoary head is a crown of glory if it be found in the way of righteousnesse To such a one the gray hairs wherewith his head is compassed round about is a glorious ornament even as a silver crown which God himself hath put upon his head to wit because such an one doth in a speciall manner bear in himself the image of God who is the Ancient of daies Dan. 7.9 as likewise because old men by long experience do often attain the greater wisdome and the very gray hairs of such men do render their countenance the more comely grave and do naturally procure the more authority and respect amongst men Vers 32. He that is flow to anger is better then the mighty c. That is he is a man of greater excellency and more to be commended for his strength and fortitude then he that is of mighty bodily strength to wit because the strength of the soul is better then bodily strength it enables men to bear reproaches and injuries which are of all burdens the heaviest hardest to be born to resist and overcome a mans own unruly passions and sinfull lusts together with those principalities powers Eph. 6.12 which of all enemies are most hardly resisted and subdued And by mens subduing these much benefit redounds to other whereas the mighty man cannot obtain victories nor subdue cities without much bloudshed and hurt to others And to the same purpose is the following clause and he that ruleth his spirit that is that overruleth his affections passions then he that taketh a city who may the while be a slave to his own lust But see the Note also chap. 14.29 CHAP. XVII Vers 1. BEtter is a dry morsell quietnesse therewith then a house full of sacrifices with strife We had a Proverb before much like this chap. 15.17 for which see the Note there But the meaning of this is briefly thus that the smallest coursest pittance with quiet is more comfortable safe and wholesome then a house full of good chear for that is meant by a house full of sacrifices see the Note chap. 7.14 with strife and contention Which may be said because at feasts wine good chear do usually cause many quarrels or else to imply that it is better to be in a low then in a high condition because these are usually exposed to more envy and hatred and strife then meaner men are Others also understand this Proverb of the happinesse of those that enjoy a little with quiet of conscience above those that have plenty with a conscience that continually chideth them for what they have gotten unjustly or for some other wickednesse Vers 2. A wise servant shall have rule over a son that causeth shame c. See the Notes chap. 10.5 and 14.35 and shall have part of the inheritance among the brethren Thus it is usually in both particulars mentioned The first when a servant for his wisdome is advanced to some place of honour magistracy and so the foolish son having wasted his estate being become poor liveth under his command or else when the master of such a servant shall give him the rule over his whole family or shall make him at his death one of his Executors a guardian over his foolish son perhaps over all his children And so the second also either when such a servant growing rich and great buyes the estate of his masters prodigal child or rather when a master shall give one of his daughters in marriage to such a servant or shall adopt him for his son and thereupon shall at his death allot him a share in his inheritance But the drift of the Proverb is to shew that wisdome doth often prefer men above those that otherwise had it not been for their folly might have been their betters Vers 3. The fining pot is for silver and the furnace for gold but the Lord tryeth the hearts Either we must understand these words thus that as the fining pot and the furnace do try silver and gold so the Lord whose eyes are as a flame of fire Rev. 1.14 tryeth the hearts of men or thus whereas the gold-smith can by his art try of what goodnesse his silver gold are can purify them from the drosse that was in them none but the Lord only can try that is exactly know or purify and purge by affliction or otherwise the hearts of men See the Notes Psal 7.9 and 26.2 and 66.10 and Job 23.10 Vers 4. A wicked doer giveth heed to false lips c. That is to lies slanders flatteries or generally to all manner of evil speeches whatsoever and a liar giveth eare to a naughty tongue that is a mischievous tongue or a lying slanderous tongue The drift of this Proverb therefore may be to shew 1. that not only to speak evil but also willingly to hearken to evil speakers to be prone to believe lies is the property of a wicked man or 2. that wicked men are still ready to yield to the evil suggestions enticements commands of others or 3. that because men are delighted with such talk as is sutable to their disposition therefore liars and slanderers love to hear the lies and slanders of others and generally all wicked men delight to hear those that talk wickedly Vers 5. Whoso mocketh the poor reproacheth his maker That is he that derideth a man distressed with poverty or any other sad affliction It is a sin to deride any body but the poor man is mentioned because men do usually take most liberty to scoffe at such men and yet the deriding of them is worst because thereby men adde affliction to the afflicted But see the Note chap. 14.31 Vers 6. Childrens children are the crown of old men c. To wit because this makes known that they are very aged and because children are a glorious blessing of God and do render their parents to be the more reverenced respected and to be of the more authority amongst men and the glory of children are their fathers to wit whether living or dead for living with them their wisdome and authority do supply many defects in their children and whether living or dying they are an honour to them But now both these clauses must be understood both of parents children that are vertuous pious for otherwise they will both be but a crown of thorns to their nearest relations Vers 7. Excellent speech becometh not a fool c. Some by excellent speech understand copious fluency of speech which they say becometh not a fool because the more he speaks the more he will discover his folly Again others by excellent speech understand a
those that were taught by all those that were truly wise and apply thine heart unto my knowledge see the Note chap. 2.2 From the beginning of the tenth chapter to this place Solomon hath as by way of doctrine given us certain short proverbiall sentences every verse almost containing one entire Proverb by it self but now from hence to the beginning of the 25. chapter the manner of his stile is changed for besides that all is here delivered by way of exhortation the precepts that are here pressed are for the most part more largely delivered in severall verses and backed with reasons much as before it was in the first nine chapters And hence I conceive it is that in this and the four following verses this new exhortation to attend diligently to Solomons doctrine is inserted either by way of closing up the former Proverbs or rather by way of a new preface to that which follows Vers 18. For it is a pleasant thing if thou keep them within thee c. As if he had said Though the words of the wise may at first seem harsh and hard to be learnt and over-severe and so be displeasing to thee yet if thou keep them within thee that is if thou dost once understand and believe them and so dost upon occasion call them to mind and meditate on them obey them constantly thou shalt find them very delightfull and comfortable to thee see the Note chap. 3.17 They shall withall be fitted to thy lips that is thou shalt be able opportunely to call them to remembrance for the instruction of others and to speak fluently aptly to good purpose of every thing as any occasion is offered yea and that with the acceptance and good approbation of those to whom thou speakest And indeed then only do holy words and instructions proceed fitly and handsomely from men when they proceed from the heart from good men according to that of David Psal 37.30 31. The mouth of the righteous speaketh wisdome and his tongue talketh of judgement the law of God is in his heart for which see the Notes there Vers 19. That thy trust may be in the Lord c. That is To the end that knowing observing what I have taught thee thy trust may be fixed upon God his word promises both for what concerns thy welfare in this life and that which is to come I have made known to thee to wit all these truths that I have taught thee this day that is at this time see Psal 95.7 or in this book even to thee as if he should have said Even to thee my son to whom I cannot better manifest my fatherly love then in teaching thee these things whose duty it is to apply these precepts generally delivered to thy self in particular and to know them for thine own good I know some read the last clause thus trust thou also the drift of it is as if he had said I have done my duty in shewing thee those things that should bring thee to put thy trust in the Lord be thou now as carefull to practise this as I have been to teach thee Vers 20. Have not I written to thee excellent things in counsels and knowledge That is excellent counsels which I have given thee from God for thine advice and direction in all thy waies whereby thou maiest be enabled to give counsell to others and excellent precepts appertaining to knowledge to inform thee in all things which it is fit thou shouldest know for thy welfare here or eternall salvation hereafter Vers 21. That I might make thee know the certainty of the words of truth c. That is That I might teach thee not doubtful conceits or lying fables but truths of unquestionable certainty even the sure Oracles of God that thou mightest answer the words of truth to them that send unto thee that is that thou maiest be able to give sound advice to those that send to thee to desire thy counsell and to satisfy those that send to be informed in some hard cases or doubtfull questions or that thou maiest be able to give a reason of thy judgement or doings to any that shall call thee to give an account thereof according to that 1 Pet. 3.15 Be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you But now if we read this last clause as it is in the margin of our Bibles that thou mightest answer the words of truth to those that send thee then the meaning must be this that thou maiest give a fair account to those that have sent thee either to be instructed or to manage any great businesse they have committed to thy trust Vers 22. Rob not the poor because he is poor c. That is say some because being poor he is fitter to be pitied and relieved then to be robbed and oppressed or rather because being poor he is not able to withstand let not that encourage thee neither oppresse the afflicted in the gate to wit under a pretence of justice see the Notes Job 5.4 and 31.21 Vers 25. Lâ—st thou learn his waies c. To wit the angry mans waies mentioned in the foregoing verse by being infected by his example company as naturally men are prone to imitate those they love or by being provoked to anger by his anger so through often brawling and contending thou gettest at last an habit of frowardnesse and get a snare to thy soul that is so beest entangled in the same sin to the endangering of thy soul in eternall perdition or lest thou bring thy life into danger to wit either by thy friends falling suddenly upon thee in his fury some time or other and taking away thy life or by some quarrels whereinto thou maiest be brought by his means wherein by thy provoking of others thy life may be brought in hazzard at least some great mischief or other may befall thee Vers 26. Be not thou one of them that strike hands c. See the Notes chap. 6.1 and Job 17.3 Vers 27. If thou hast nothing to pay why should he take away thy bed from under thee See the Note chap. 20.16 Vers 29. Seest thou a man diligent in his businesse c. As if he should have said Such a man is deservedly to be noted and observed and if therefore thou hast taken notice of such a man observe likewise what the issue of his diligence is he shall stand before kings c. CHAP. XXIII Vers 1. WHen thou sittest to eat with a ruler consider diligently what is before thee That is what plenty and variety there is of dainty meaâ—s and delicious wines and how dangerous they are to entangle men unawares whence it is that they are called afterwards vers 3. deceitfull meat and to draw them to excesse in eating and drinking whilst they will be tasting of every dish and sipping at every cup and so consequently to make
the judgement of others if they come to be tryed before God will be found to have deserved far heavier punishments then he hath laid upon them Vers 3. If he will contend with him he cannot answer him one of a thousand That is if any man whatsoever should undertake to expostulate with God concerning his sufferings as thinking to justifie himself and to clear himself from having deserved what God hath laid upon him he shall never be able to answer one of a thousand of those things which God may object against him and charge him with as the just cause of those his sufferings which agrees with that where Iob speaks particularly of himself in the 14 vers of this chapter How much lesse shall I answer him and chuse out words to reason with him Vers 4. He is wise in heart and mighty in strength c. This which Iob here addeth concerning the infinite wisedome and power of God is 1. To proove that God is exactly just because being wise in heart that is knowing all things and how to govern them it cannot be thought that he knoweth not how to doe right and being mighty in strength he needs not pervert justice for fear of men and then 2. To discover how vain and perillous a thing it is for the most righteous men that live to murmure against God to quarrell and contend with him when he corrects them as if they would justifie themselves and that because being of such infinite wisedome he can charge them with much evil which they discern not in themselves neither can they by any excuses or pretences hide their guilt from his all-seeing eye and being of such infinite power there is no possibility that they should prosper that do harden themselves to contend with him Vers 5. Which removeth the mountains and they know not That is God can if he please remove the greatest hills and mountains from one place to another and overturn them in his anger and that suddenly even in an instant before they can apprehend what is done to them for though this clause and they know not may be meant of those that dwell in these mountains to wit that such mountains are in such an instant carried out of their places that the inhabitants have no warning to discern the danger that they might shift for themselves yet it may as well be understood oft he mountains themselves the Scripture usually speaking of things without life as if they had both life and reason and understanding too as Psal 58.9 Before your pots can feel the thornes he shall take them away Vers 6. Which shaketh the earth out of her place and the pillars thereof tremble That is he can if he pleaseth shake the earth from the top to the bottome and make the very foundations thereof to tremble The earth is here compared to a great building supported with pillars and because the earth hath no other foundations but it s own center to which the earth on every side presseth by reason of its naturall heavinesse therefore this or the lower parts of the earth may be supposed to be that which is here called the pillars of the earth Now though it be generally held by the learned that in the greatest earthquakes the whole body of the earth is never shaken but only some parts of it whence they say it is that David saith Psal 104.5 that God laid the foundations of the earth that it should not be removed for ever yet Iob saith here that he shaketh the earth out of her place because God can thus if he seeth cause even overturn the course of nature and because indeed in great and terrible earthquakes it seems to men that the whole body of the earth doth quake and tremble Vers 7. Which commandeth the Sun and it riseth not and sealeth up the starres This which Iob here saith that God commandeth the Sun and it riseth not may be meant of the ordinary providence of God in disposing the night-season by keeping the Sun for a time in another hemisphere as likewise of his hiding the Sun from shining upon us in the Eclypses it frequently suffers or in the darknesse of mighty tempests when by the extraordinary blacknesse of the clouds the day is as it were turned into night and so again that which followeth that God sealeth up the starres may be understood either of Gods hiding the starres from us by the ordinary intercourse of the day or of his covering them from our sight by thick and pitchy clouds as in that terrible tempest Act. 27.20 when neither Sun nor starres for many daies appeared And thus indeed many Expositours do explain this place But I rather conceive that it is meant as the former verses also are of Gods supreme over-ruling power not of that which God doth ordinarily but of that which he can doe to wit that if he pleaseth he can command the Sun that it shall shine no more upon us and lock up the starres from us as long as he listeth and so deprive us both of their light and influences of which unlimited power the Lord gave a notable proof when he commanded the Sun to stand still upon Ioshuah's prayer and to go backward in the daies of Hezekiah Vers 8. Which alone spreadeth out the heavens and treadeth upon the waves of the sea That is who as he did at first in the creation of the world so he still doth by his continuall providence stretch forth the heavens as a glorious Canopy over our heads and ruleth the raging billows of the sea at his pleasure for that is meant by his treading upon the waves of the Sea that they are subject to his dominion and power so that he doth in them what seems good unto him Vers 9. Which maketh Arcturus Orion and Pleiades and the chambers of the South That is who maketh all the severall starres and constellations in the heaven from the Northern to the Southern pole to arise in their severall seasons from the beginning to the end of the year for though some few only are here mentioned yet under these all the rest are comprehended and these amongst the rest are particularly expressed both because they are amongst many others most remarkable and because also by them the severall seasons of the year are distinguished for Arcturus is a Constellation of starres near the North Pole behind the tail of Vrsa major or the greater Bear a Constellation so called because it hath the form of a Bear and is thence tearmed Arcturus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the tail of the Bear and it riseth in our Horizon about the beginning of September some few daies before the Autumne Aequinoctiall which was amongst those ancient Eastern Nations counted the beginning of the year Orion also is a Constellation of starres that riseth in our Hemisphere in December when we account winter begins the Pleiades is a Constellation usually called the seven starres about the tail or back of the
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
of themselves and despising of him No doubt but ye are the people c. It is ironically spoken and that which he upbraids them with is either that they carried themselves as if they thought that what they said was in effect as much as if all the people in the world or the whole people where they lived had said it and that because they were the great Oracles for wisedome to whose sayings all the people would be ready to subscribe or else rather that they thought themselves the men that is the only wise men in the world that no body knew any thing but they all were fools yea bruit beasts in comparison of them insomuch that if they died all wisedome must needs die with them there would be nothing but darknesse where their Sun shined not and thus it is much to the same purpose as is that ironicall expression of the Apostle 1 Cor. 4.10 We are fools for Christs sake but ye are wise in Christ we are weak but ye are strong c. Vers 3. But I have understanding as well as you I am not inferiour to you c. As if he had said I see not but that through the grace of God I am able to understand and judge of things as well as you nor am at least in this cause that I have pleaded against you one whit inferiour to you Now this he adds also not in a way of bragging and boasting as vain-glorious men are wont to doe but only to plead so farre for himself that his friends might not slight what he said out of an overweening conceit of their own surpassing wisedome And indeed the following clause shews that it was not from any high conceit of himself that he had spoken this for therein he makes so little of that which they had spoken that it could not seem pride in him to equall himself with them yea saith he who knoweth not such things as these that is such things as these that you have uttered and which you magnifie as such high points of wisedome namely that God is infinitely wise and just and is wont to doe good to the godly and to punish the wicked every one man or woman that is but of ordinary understanding is able to say as much as this and therefore there is no reason why you should so exceedingly exalt your selves for the profound wisedome of that which you have spoken Vers 4. I am as one mocked of his neighbour who calleth upon God and he answereth him c. The greatest difficulty in these words is whereto that clause must be referred who calleth upon God and he answereth him Some referre it to the man that is mocked of his neighbour and accordingly they conceive that those words who calleth upon God and he answereth him are added 1. To imply that he means a holy righteous man that is mocked of his neighbour one who though he be scorned and despised by those amongst whom he lives yet God makes precious account of him and is alwaies ready to hear and answer him when he calls upon him and hence those words are added in the following clause the just upright man is laughed to scorn 2. To imply the danger of those that do mock such a man and that because if the good man that is thus despised of his neighbour doe call upon God and make his complaint to him God will answer his prayers and take his part against his neighbour that mocketh him But then again others referre those words to the mocking neighbour I am as one mocked of his neighbour who that is which mocking neighbour calleth upon God and he answereth him and accordingly also they conceive that these words are added to imply the prosperity of such a mocker as if it had been said I am as one mocked of his neighbour who lives in plenty and prosperity God affording him whatever his own heart can desire let him but ask or wish for any thing God answers him and grants him his desire yea and many times more then he desires and so being in a prosperous condition himself he can mock and despise him that is in misery And indeed though wicked men do never truly pray and call upon God nor doth God ever regard such prayers as they make yet even of such it may be said that they call upon God and he answereth them because the light of nature teacheth them to wish as it were and in some kind to seek the good they desire of God and commonly it is said of such prosperous men that they are heavens favourites and that God doth for them whatever they will But however the drift of Iob in these words is manifest to wit covertly to blame them for despising him as they had done He had told them that he had understanding as well as they but saith he it fares with me as with many other good men that being in affliction are despised even of their nearest neighbours and friends that live in a high and prosperous condition Vers 5. He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease The drift of these words is the same with those in the foregoing verse By a man ready to slip with his feet is meant one that is ready to sink under heavy calamities that lye upon him one that is like to be utterly ruined and undone in such desperate danger that there seems to be but a step betwixt him and death he is every moment ready to fall under the heavy hand of God that is upon him this is evident by many other places as Deut. 32.35 To me belongeth vengeance and recompence their foot shall slide in due time Psal 38.16 17. When my foot slippeth they magnifie themselves against me for I am ready to halt and my sorrow is continually before me and Psal 94.18 when I said My foot slippeth thy mercy O Lord held me up Again on the other side that man is said to be at ease that lives in prosperity and is not disquieted with the least affliction and sorrow as we see Psal 123.4 Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud and thereto agrees that of the rich man Luk. 12.19 I will say to my soul Soul thou hast much goods laid up for many years take thine ease c. And lastly therefore whereas it is said here that he that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease the meaning of this expression is that men brought low by affliction are slighted and despised by those that are inprosperity as poor base and worthlesse things When a link or torch is burnt so farre away that we can hold it no longer when a candle is spent to the very snuff though before they did us very good service yet then they are of no farther use but
7.20 I have sinned what shall I doe unto thee O thou preserver of men and chap. 9.2 How should man be just with God or else rather that in a mere cavilling way he had hitherto sought to make good an evil cause Vers 7. Art thou the first man that was born or wast thou made before the hills In these words Eliphaz seems to have respect to that which Iob had said chap. 12.2 3. No doubt but ye are the people and wisedome shall die with you but I have understanding as well as you I am not inferiour to you yea who knoweth not such things as these and to that vers 12. of the same chapter with the ancient is wisedome and in length of daies understanding for apprehending that Iob had spoken those words in a way of exalting himself in regard of his knowledge and in regard of his age above them and as thinking scorn that they should therefore compare themselves with him and that thence it was also that he had sent them to learn knowledge of the bruit beasts chap. 12.7 Ask now the beasts and they shall teach thee c. hereupon he now replies to this in a way of scoffing Art thou the first man that was born or wast thou made before the hills as if he should have said what do you make of your self that you take so much upon you in regard of your knowledge and in regard of your years Sure you were the first man that ever was born in the world yea perhaps you were before the creation and so are older then the hills and having therefore lived in all the ages of the world it is no wonder though you have gotten so much knowledge that we are counted no better then fooles in comparison of you Thus I say almost all Expositours understand these words only indeed some conceive that Iobs friends were older then he which they ground upon that which follows vers 10. and that therefore Eliphaz could not suspect that Iob despised them because of his great age but that rather he twits him on the contrary because being younger then they yet he vaunted himself in his great knowledge as if he had been the first man that ever was upon the earth and had been ever since treasuring up knowledge and so must needs understand more then ever man did Vers 8. Hast thou heard the secret of God c. As if he should have said hath God made you of his privy counsell and so thereby admitted you to the knowledge of those secrets which no man knows besides your self whereupon he adds also and dost thou restrain wisedome to thy self that is have you think you all the wisedome and are all fools besides your self and in the following verse what knowest thou which we know not c. in all which Eliphaz doth plainly retort upon Iob what he had before said to them chap. 12.2 3. No doubt but ye are the people and wisedome shall die with you but I have understanding as well as you c. and chap. 13.2 what ye know the same do I know also c. Vers 10. With us are both the gray-headed and very aged men much elder then thy father Still he seems to aime at that which Iob had said chap. 12.12 With the ancient is wisedome and in length of daies understanding but the meaning may be either that some of these his friends were much elder then his father was or then his father would have been had he been still living and it may be Eliphaz intended himself who we may well think was the eldest of the three because he spake first or else that though they themselves were younger then Iob yet he had no cause to despise them as he had done since they had in their severall habitations many on their side of their party and opinion yea many masters and teachers from whom they had received those truths which they had maintained that were so very aged that his father was younger then some of them Vers 11. Are the consolations of God small with thee is there any secret thing with thee That is say some Expositours dost thou esteem the consolations of God such mean and contemptible things that we should propound them to wicked men such as thou art or that thou shouldest think they belong to thee No surely such holy things are not to be given to dogs only perhaps you know something which others know not or have some secret righteousnesse which questionlesse none can discern in you but your self and hence it is that you will not be beaten off from applying the comforts of God unto your self But doubtlesse the true meaning of these words is that Eliphaz here upbraids Iob for slighting the consolations of God to wit those which himself and his other two friends had as from God propounded to him that if he would repent of his wickednesse and humbling himself under Gods hand would forsake his evil waies and beg mercy of him God would then pardon his sins remove the judgements that now lay upon him and abundantly blesse him again Iob had told them in expresse tearmes chap. 13.4 that they were forgers of lies and Physicians of no value and happily in relation to that Eliphaz here upbraids him for despising those divine consolations wherewith they had sought to doe him good Are saith he the consolations of God small with thee as if he should have said we have propounded the only way of comfort for one in your condition that God hath prescribed and do you make so little account of the consolations of God and thereupon he adds too Is there any secret thing with thee that is doest thou know any better way of comfort which perhaps neither we nor our fathers nor any man else ever knew or heard of whereupon thou despisest that to which we have advised thee Or hast thou any secret Priviledge or unknown worth in thee and so thou hast no need of these consolations Or is there any secret sin or guilt in thee which makes thee unfit to receive the comforts that have been tendered thee Or doest thou know any thing unknown to others by warrant whereof thou thinkest notwithstanding all that we have said to thee that God may justly be blamed for dealing too hardly and severely with thee Vers 12. Why doth thine heart carry thee away c. That is why doth the pride of thy heart or the passions of thy heart transport thee so farre as a man besides himself even beyond the bounds both of reason and of that modesty and reverence wherewith it becomes men to carry themselves when they speak to the Lord their Creatour As for the following clause and what do thine eyes wink at it is very hard to say what is meant thereby and therefore every Expositour almost gives a severall exposition of it Some by his winking with his eyes understand his frowning and looking with an angry and fierce furious eye others an hypocriticall
calamities and the cause thereof might be made known before the heavens and before all the world O earth cover not thou my bloud that is cover not the bloud and corruption that issueth out of my ulcers or rather hide not my misery sorrows and sufferings and let my cry have no place that is let there be no place found that should hide my cry from coming up into the presence of God for this they say he desires not so much that his miseries might be known to men as that God might take notice of them and so might judge and plead his cause against those that derided and falsely accused him The other is that these words contain a vehement protestation of his innocency Having said in the foregoing verse that he suffered not for any injustice in his hands c. because he had often thus professed his innocency and his friends he saw did not believe him therefore he breaks forth into this vehement and patheticall expression O earth cover not thou my bloud that is if by oppressing the poor or any other way of injustice I have drawn the guilt of bloud upon my self let not the earth cover or hide that bloudy wickednesse but let it be discovered and let it cry to heaven for vengeance as did the bloud of Abel against Cain whereto it is very likely that Iob did allude and indeed oppression and such like bloudsucking sins are often intended in the Scripture where it speaks of bloud as Habak 2.12 Woe to him that buildeth a town with bloud and establisheth a city by iniquity and let my cry have no place that is let not the cry of that my oppression find any hiding-place but let it be known to God and man and so indeed the word cry is sometimes used in the Scripture as Isa 5.7 he looked for judgement but behold oppression for righteousnesse but behold a cry or rather and let my cry have no place that is when I cry in my extremities let not God nor man regard it yea and when I call to men for help or pray to God for mercy let me not prevail either with man or God but let just vengeance fall upon me according to that Psal 66.18 If I regard iniquity in my heart the Lord will not hear me Vers 19. Also now behold my witnesse is in heaven c. This word also may be referred either to his acquaintance as if he should have said though there are many that if they would speak the truth can witnesse for me that I have lived holily and righteously yet however my comfort is that God is my witnesse that it is so or else to himself as if he had said what I have protested concerning mine innocency God also in heaven who from on high beholds all things can and I know will witnesse for me that it is true Vers 20. My friends scorn me but mine eye poureth out tears unto God That is God being my witnesse who knoweth exactly the innocency of my life and the sincerity of my heart though my friends scorn and deride me yet I can comfort my self in God to him I appeal who is my Iudge to him I look up and with tears do pour out my complaints and requests before him who is indeed my only stay and comfort Vers 21. O that one might plead for a man with God as a man pleadeth for his neighbour This is in a manner the same that he had desired before chap. 9.34 35. and 13.3 and 20 concerning which see the severall Notes there only these words may be understood as a desire either that himself might plead his cause with God or else that some other might doe it for him and may imply his hope that some body might be found that would undertake to maintain his innocency and then God passing judgement either he should know wherein he had erred and so might amend it or else by the judgement of God openly pronounced he should be clearly acquitted before all that should hear it Vers 22. When a few years are come then I shall goe the way whence I shall not return Concerning this expression see what is noted before chap. 7.9 10. Neither is there any thing farther difficult in these words but only their dependance upon that which went before wherein every Expositour is almost in a severall mind Some conceive that these words are added by way of comforting himself in that by his death which hastened so fast upon him there would an end be put to all his miseries Others as an aggravation of his friends cruelty of which he had spoken before vers 20. My friends scorn me c. because they took no pity of a man ready as it were to give up the ghost Others as an argument to move God to allay his miseries and not to lay his hand so heavy upon one that is dying already Others by way of clearing himself from not speaking sincerely in that protestation he had now made concerning his innocency for having death before his eyes as ready immediately to seise upon him what likelyhood was there that he should speak against his conscience Others as by way of correcting what he had spoken concerning his innocency as if he should have said why do I stand protesting mine innocency or wishing I might plead my cause with God It is altogether in vain and to no purpose since I am in a manner a dead man already And last of all others conceive that herein a reason is given why he had desired in the foregoing verse that his cause might be pleaded before God to wit because he perceived he had but a short time to live and he desired before his departure that either he might know what it was wherewith God had been provoked to deal so severely with him that so he might repent of it or else that God might acquit him from that wickednesse and hypocrisie whereof his friends had accused him that so he might die in peace and leave a good report behind him for the comfort and edification of others of Gods people CHAP. XVII Vers 1. MY breath is corrupt c. Some read this as it is in the margin of our Bibles My spirit is spent and so make his complaint to be that his vitall spirits were in a manner quite wasted and so consequently his life also that was preserved thereby But taking it as it is in our Translation the meaning must needs be that his breathing was stopped and marred or rather that his breath was infected and stunk through some inward putrefaction and so some Expositours understand that also chap. 19.17 My breath is strange to my wife c. And indeed it is clear that the drift of his words here was to shew that by the decay of his body he might plainly see that his death could not be farre off to which purpose is that also which follows my daies are extinct that is the light of my life is in a
in relation to that he had said before vers 3. O that I knew where I might find him c. and may be understood first of the invisibility of God and so the scope may be to shew that though he had wished he might appear before Gods tribunall yet he did not think that God was visibly to be seen as earthly Judges are but knew that God was every where present though no where to be seen as man is and 2. of the incomprehensiblenesse of Gods waies and judgements to wit that which way soever he turned himself he was not able to comprehend any of Gods judgements or to find out God by any of his works concerning which see a former Note upon a like place chap. 9.11 or 3. of Gods refusing to answer his desire by manifesting himself to him in any outward apparition as a judge offering to hear and determine his cause and so it is all one as if he had said I may wish thus to appear before God that I may plead my cause before him but alas I do not find that God intends me any such favour he hides himself from me in this regard and which way soever I look I find not the least likelyhood that God will vouchsafe to give me such a hearing Vers 10. But he knoweth the way that I take c. The inference of these words upon that which went before is very questionable but two opinions concerning this I find most probable The first is that these words are here added to clear himself from a false conceit that upon his former words his friends might entertain in their thoughts concerning him and so that the meaning of these words is as if he had said Though I say that I can no where find God that I may plead my cause before him yet I am farre from the atheisticall thoughts of those prophane wretches that say God knoweth not what is done here in this world for sure I am that though I cannot find him yet he knoweth me and all my waies which makes me also confident that knowing mine innocency he only intends to try me by these calamities he hath laid upon me The second is that this is added here to shew the reason why he desired to plead his cause before God or to shew that though there was no hope of appearing before the invisible God in a visible manner after the way of pleading before the tribunall of an earthly judge yet he might safely appeal to God to passe judgement in his cause and that because he was sure that God knew him exactly and therefore though earthly Judges not knowing men may upon false information erre in judgement yet so it could not be with God whereupon he also adds when he hath tried me I shall come forth as gold where by Gods trying him may be meant either a judiciall triall by hearing him plead his cause or a trying him by the afflictions wherewith he had exercised him and so the drift of these words may be to shew how confident he was that after tryall he should not be found such drosse as his friends would make him but pure gold and that God meant no more to destroy him by these calamities he had brought upon him then the gold-smith means to burn up the gold that he puts into the fire for the trying and purging of it Vers 11. My foot hath held his steps c. This Job adds as by way of protesting against those wicked practices wherewith Eliphaz had charged him chap. 22.5 and by this my foot hath held his steps is meant either that he had endeavoured to imitate God in his holinesse justice mercy c. according to that of the Apostle Ephes 5.1 Be ye therefore followers of God as dear children or else his strict treading in those steps which God in his law had prescribed him so that the next words are a meer explanation of these his way have I kept and not declined Vers 12. Neither have I gone back from the commandement of his lips c. That is I have not upon any pretence fallen off from doing what he hath commanded me to the utmost of my power but rather have fully and constantly cleaved thereto I have esteemed the words of his mouth more then my necessary food that is I have more earnestly desired them more diligently sought them more heartily delighted in them more highly prized them more carefully stored them up in my heart then my necessary food which I cannot be without or my appointed portion as it is in the margin that is my daily food appointed for me and consequently then any thing that is most requisite for me And thus Job expressely answers that advice which Eliphaz had given him ch 22.22 Receive I pray thee the law from his mouth and lay up his words in thine heart of which see the Note there affirming that he had alwaies done this whatever he might judge of him because of his afflictions Vers 13. But he is in one mind and who can turn him c. That is Who can make him goe back from what he hath resolved upon Some understand this of the immutable perseverance of God in his love to Job as if he had said Though at present I can discern no token of his love and favour towards me yet he is I know the same towards me that he alwaies was a gracious and loving father and there is no turning him from those thoughts of love that he hath alwaies born me But more generally and better it is by others understood of the unchangeablenesse of God in all his counsels and that it is here inserted to shew that it was no wonder that God dealt so severely with him notwithstanding he had endeavoured to yield obedience to God in all things But he is in one mind and who can turn him as if he should have said But alas be I never so righteous or let me say what I will and can for my self when he hath determined to doe any thing he is constant in his purposes and will doe as he justly may whatever he pleaseth For Job doth not charge God that he dealt with him as tyrants use to doe that will doe what they list without regarding what is just or unjust but only acknowledgeth Gods absolute Sovereignty over men whereby he may doe whatever he pleaseth in the world and yet doth alwaies what is just though men cannot comprehend the reason of his proceedings Vers 14. For he performeth the thing that is appointed for me c. Here Job applyes that to himself which in the foregoing words he had delivered more generally and accordingly some understand it of Gods performing the good he had intended him which cannot well agree with that which is added in the following verses concerning his fears and terrours It is better therefore by the most expounded of Gods unchangeable proceeding to doe to him whatever he had determined For he performeth the thing
many times by some extraordinary unusuall and unheard of judgement according to that Esa 28.21 The Lord shall rise up as in mount Perizim he shall be wroth as in the valley of Gibeon that he may doe his work his strange work and bring to passe his act his strange act Vers 4. Doth not he see my waies and count all my steps That is Not one of them can slip by him undiscerned he knows them as exactly as if he numbred them one by one And this concerning Gods seeing all that he did he inserts in this place either first to imply that this made him wonder why God that knew him so throughly should punish him so severely or secondly to shew that in this profession which he made of his purity from all uncleannesse he durst not affirm any untruth since if he should it could not be concealed from God or rather thirdly as a reason why he durst not give way to any lustfull looks or thoughts to wit because though man could take no notice of them yet they could not be concealed from God Vers 5. If I have walked with vanity or if my foot hath hasted to deceit That is If I have walked in any sinfull course and have greedily defrauded those that I have had any dealings with or If I have dealt falsly dissemblingly and deceitfully with any man whatsoever By vanity may be meant any sinfull practice and that because the expectation of men in such courses will prove vain and deceitfull and so it is taken Prov. 13.11 wealth gotten by vanity shall be diminished but most commonly in the Scripture by vanity is meant lying and dissembling when there is no truth in that which men say or doe but all is vain and deceitfull and therefore is vanity and lying so often joyned together in the Scriptures as Psal 4.2 How long will you love vanity and seek after leasing so also Prov. 30.8 and in many other places Vers 6. Let me be weighed in an even ballance that God may know mine integrity By being weighed in an even ballance he means his being tryed justly to wit whether his dealings with men had not been just according to the word and revealed will of God which is the ballance of the sanctuary the only sure rule to discover what is just and what is unjust or whether his punishments were not greater then his offences had been So that his drift is to professe that he desired to be throughly tryed so it might be done justly to wit by God and not by man of whose unjust censures he had too much experience Vers 7. If my step hath turned out of the way c. That is If upon tryall it be found that I have lived wickedly and dealt unjustly with men and mine heart walked after mine eyes that is if I have coveted that which I saw of another mans which is called the lust of the eyes 1 John 2.16 and if any blot hath cleaved to my hands that is if I have run on in any sinfull practice or if I have greedily gotten and unjustly kept any thing by any base unwarrantable way And observable it is that in that last clause he speaks of such filthy lucre as of pitch or some such thing that will soon cleave to and defile the hands of him that toucheth it Some Expositours I know limit this which is here said to his carriage of himself in the place of a magistrate If my step hath turned out of the way that is If I have perverted justice and mine heart hath walked after mine eyes that is if I have had any respect to persons and if any blot hath cleaved to my hands that is if I have taken any bribe But the more generall Exposition I judge the best And yet we must not think that Job intended hereby to clear himself of all sin as if he had never stepped awry for the resolving whereof see the Note chap. 16.17 Vers 8. Then let me sow and let another reap yea let my off-spring be rooted out This last clause seems to be added because it is usually to make their posterity rich and great that men seek gain to themselves in unjust waâ—es which if I have done saith Job it were just that I should have none to inherit what I have gotten But may some say Job had now no children I answer this might be meant of his childrens children or of rooting out his children hereafter if he should have any or the meaning may be only this that if he had never so great a posterity it were just with God to root them all out Vers 9. If mine heart have been deceived by a woman c. That is If I have been wonne by any woman to commit uncleannesse with her even when she may have used all the art she had to entice and entangle me as by her beauty by her wanton flattering words which drop as an honey-comb Prov. 5.3 by her lascivious behaviour or any other of those wicked arts for which the heart of the whorish woman is said to be as snares and nets Eccles 7.26 Vers 10. Then let my wise grind unto another c. That is Let her become a bond-slave to some other man and be put by him to grind in a mill concerning which see the Note Exod. 11.5 or rather Let me be paid in the same kind let my wife commit adultery with another man yea let her be a common whore to many which also the following clause expresseth more clearly and let others bow down upon her as a mill that for hire receives and grinds the corn of all comers For indeed this phrase of grinding is a modest expression of that act of uncleannesse and so we find it used in other writers as in that of Horace alienas Permolere uxores Vers 12. For it is a fire that consumeth to destruction c. Some Expositours understand this thus that the adultery of the wife doth kindle in her husband such fury and wrath that as a fire it breaketh forth to the destruction of her and all that belong to her of which see what Solomon saith Prov 6.34 35. But the words plainly shew that he speaks of the sin of adultery to wit that as it is as a fire in regard of its burning concupiscence so also as a fire it consumes all a man hath by reason of the wrath of God which usually pursues them that are guilty of it though men wink at it it consumes a mans health wealth body and soul and makes him burn at last in hell fire unto eternity and then because God usually punisheth this sin more particularly by cutting off the adulterers posterity therefore he addes the last words and would root out all mine encrease Vers 13. If I did despise the cause of my man-servant or of my maid-servant when they contended with me His meaning is that though he might have stopped their mouths with stripes yet he gave them free liberty to
he should have said I appeal therefore to all that stand by whether it be not very strange that such wise men should have nothing to say to one so faulty as Iob hath been and whether I be not now at last necessitated to speak Vers 16. They spake not but stood still c. That is They proceeded no farther Vers 17. I will answer also my part c. That is Having afforded them out of respect to their years liberty to speak as long as they had any thing to say now I shall also as I hope I well may take my turn to speak Vers 18. For I am full of matter the spirit within me constraineth me That is I have much to say and inwardly my spirit is moved with such vehemency to speak that I can no longer forbear Neither yet doth Elihu here in a youthfull arrogancy oppose his fulnesse to their emptinesse that had no more to reply upon Job but only to justifie himself for speaking he affirms that by his zeal for God and for the truth yea and perhaps by an extraordinary inspiration of Gods holy Spirit he was so strongly moved to speak that he could hold no longer He compares himself to a woman in travel that is pained to be delivered or to bottels that are filled with wine as it follows in the next verse Vers 19. My belly is as wine which hath no vent it is ready to burst like new bottels That is like bottels filled with new wine or like bottels which new wine will burst asunder yea though they be new bottels for indeed the older the bottels are the liker they are to burst asunder when they are filled with new wine according to that of our Saviour Matth. 9.17 Neither do men put new wine into old bottels else the bottels break and the wine runneth out and the bottels perish but they put new wine into new bottels and so both are preserved However the meaning is that he did inwardly in his mind even swell as it were with a desire to speak so that he could forbear no longer Usually in the Scripture what is done inwardly in a man to wit in his mind it is said to be done in the belly as before chap. 15.35 their belly prepareth deceit and so it is here My belly is as wine which hath no vent that is my mind is ready to burst with a desire to utter what I have to say even as wine which hath no vent Vers 20. I will speak that I may be refreshed That is to ease my mind Vers 21. Let me not I pray you accept any mans person neither let me give flattering titles unto man As if he should have said Do not desire I should or do not think I will out of fear or favour to either side speak any thing but the downright truth By giving flattering titles unto man may be meant first the applauding of men with the fawning tearms of holy wise just only to curry favour with them when we know they no way deserve such titles and secondly the going about the bush as we use to say when we are to reprove any man or any evil that we discern in man the doing of this covertly and by secret insinuations rather then with plain and expresse tearms as when Jobs friends would not directly tell Job that he was a wicked hypocrite and that therefore God had so destroyed him but only expressing themselves in generall tearms This is the place of him that knoweth not God and This is the portion of a wicked man from God did yet intentionally strike at him and thirdly the mincing of the matter when we come to tell men of their faults using favourable tearms and not setting forth their sins in their proper colours as when Eli did so gently reprove the horrible villany of his sons 1 Sam. 2.24 Nay my sons for it is no good report that I hear Now in all these respects Elihu protests against this giving of flattering titles Vers 22. For I know not to give flattering titles That is I am not skilled in the way of flattery I never used to take this course but have been alwaies wont to speak my mind clearly and plainly CHAP. XXXIII Vers 1. WHerefore Iob I pray thee hear my speeches c. Having in the foregoing Chapter blamed Jobs three friends here he turns his speech to Job whom principally he desired to convince and with much gentlenesse and modesty he begs audience of him that so he might the more willingly attend to what he would say and by pressing him to hearken to all his words he implyes first that he would not utter an idle frivolous word nothing but what was worth his attending to secondly that if he did not attend to his whole discourse but only here and there a snatch that would be no advantage to him and thirdly that he desired he would not interrupt him till he had fully declared his mind and then he might answer freely what he had to say Vers 2. Behold now I have opened my mouth c. That is now that upon due deliberation I have begun to speak See the Note chap. 3.1 Vers 3. My words shall be of the uprightnesse of my heart c. That is I shall speak truly what I think and with a sincere desire of your good not out of hatred or partiality and my lips shall utter knowledge clearly that is I shall utter nothing but what I know to be true and shall make it clear and evident to thee that it is so Vers 4. The spirit of God hath made me and the breath of the Almighty hath given me life Some Expositours conceive that the drift of these words is to satisfie Job that there was no cause why he should not carefully attend to what he had to say The spirit of God hath made me c. that is God hath made me and given me a reasonable understanding soul as he hath to others in the expression here used there seems to be an allusion to that which is said of the first making of man that the Lord breathed into his nostrils the breath of life Gen. 2.7 and therefore you have no reason to despise my words since to me though young God may reveal the truth as well as to another But I rather conceive the drift of the words to be this Job had often wished that he might plead his cause with God as chap. 16.21 and chap. 23.3 4 5. and in other places but yet still upon this condition that God would withdraw his hand and not overbear and daunt and oppresse him with his Majesty and power as we may find it clearly expressed chap. 9.34 35. and chap. 13.20 21 22. Now therefore Elihu tells him that he would undertake as in Gods stead to plead with him and saith he I am a man as thou art with whom thou mayst plead upon equall tearms and needest not be afraid which is again expressed more fully vers
he here gives an instance of the hurt that man by his wickednesse doth to others namely that tyrants do sorely oppresse those that are under their power and so withall he takes occasion to shew that however the oppressour be unjust yet God is just in suffering the oppressed thus to cry under the hand of the oppressours and not sending them help and that because though the oppressed howl and take on because of their pressures they cry out saith he by reason of the arm of the mighty yet they do not seek to God as they ought to doe as is expressed in the following verses And thus also there is an answer given to that which Job seemed often to complain of to wit that God regards not the cries of the oppressed as we see chap. 24.12 and in divers other places Vers 10. But none saith Where is God my maker that giveth songs in the night This is alledged as a reason why though men under oppression do cry out and take on grievously as was said in the foregoing verse yet God doth not regard it as Elihu saith afterward vers 12. to wit because for the most part they do not say Where is God my maker c. the meaning whereof is either that they are not thankfull to God for the mercies and comforts they enjoy yea even in the midst of their greatest afflictions or else that though they cry and howl because of their misery yet they do not pray to God for help for these words Where is God my maker seem rather an expression of prayer then of praise according to that of Elijah 2 Kings 2.14 where is the Lord God of Elijah at least they do not pray unto him in the right manner according to that expression Hos 7.14 they have not cryed unto me with their heart when they howled upon their beds they do not pray as those that seriously consider that God is their maker and therefore do believe that God will take care of them and are willing to submit themselves to his disposing and that God giveth songs in the night that is either first that he only can give joy even unto singing in the darkest night of tribulation stirring them up by his spirit to praise him when nothing is to be seen to quicken them in this service or secondly that in the night season he gives them occasions of rejoycing and praising God in that he gives them rest and watcheth over them for their safety when they are as dead men not minding God or thirdly that he comforteth and cheareth up their spirits even in the night when men are most exposed to dangers and sorrow is wont to lye heaviest upon the heart and so they take the opportunity of the night season when they are freest from worldly cares and imployments with hymns and Psalms to praise God whence is that of David Psal 119.62 At midnight I will rise to give thanks unto thee and Psal 42.8 the Lord will command his loving-kindnesse in the day time and in the night his song shall be with me I know some Expositours have other thoughts concerning this phrase of Gods giving songs in the night as that it is meant of Gods causing the cocks to crow and nightingales to sing in the night or of his placing the stars to shine in the night which in their kind do praise God or stirre up men to praise him or of Gods giving prophecies and revelations by night which used afterward to be expressed in songs But the former Expositions are farre the better Vers 11. Who teacheth us more then the beasts of the earth c. To wit in that he hath endued men with reasonable souls and accordingly makes known his will to them many severall waies Now this is mentioned as another argument whereby those that are under oppression should be stirred up to be thankfull to God or rather with faith to call upon God for help which if they did not doe it was no wonder though God did not help them and that not only because this is a singular blessing to man above all that God hath done for the other creatures but also because in this regard man is able to search into the cause of his sufferings and to use means to appease Gods anger and not only to doe what beasts may doe namely to cry out to no purpose in the sense of the miseries which they lye under Vers 12. There they cry but none giveth answer because of the pride of evil men That is Being crushed by the arm of their mighty oppressours as is said before vers 9. whereto this hath reference there or then they cry out because of the pride or insolency of wicked men that thus tyrannize over them but God regards not their cryes Vers 13. Surely God will not hear vanity c. That is God will not hear vain ungodly men men void of all true piety or God will not hear vain cries and complaints or the vain prayers of those that pray not in faith whose prayers are mere lip-labour and a mere mocking of God and therefore no way likely to prevail with God As for the next clause neither will the Almighty regard it we may referre it either to such cries and prayers that God will not mind such vanity or else to their sufferings which make them cry and pray that though they be in never so much misery he will not regard it Vers 14. Although thou sayest thou shalt not see him c. That is thou shalt not be suffered to appear before him to plead thy cause which may have respect to that which Job said chap. 23.8 9. or that thou shalt perish and shalt never see God come in graciously for thy preservation and indeed Job had often complained that God regarded him not as chap. 30.20 and in many other places yet judgement is before him that is God is exactly just assure thy self of that though we may not haply discern it in all he doth yet he doth nothing unjustly and therefore trust thou in him that is pray to him in a right manner and then wait upon him with assured expectation of a gracious answer Vers 15. But now because it is not so he hath visited in his anger yet he knoweth it not in great extremity That is Because Job prayeth not to God and trusteth not in God as he ought to doe therefore God hath afflicted him in great anger and yet Iob though he be in so great extremity understands not Gods meaning herein Vers 16. Therefore doth Iob open his mouth in vain he multiplyeth words without knowledge That is whilst he prayes not but only complains of his miseries and all the while justifieth himself all this is spoken ignorantly and to no purpose CHAP. XXXVI Vers 1. ELihu also proceeded See the Note chap. 34.1 Vers 2. Suffer me a little c. Hereby he intimates that he would be brief in what he had farther to say for the
prayer As for the following words and he heard me out of his holy hill it may be meant both of Gods hearing him out of heaven which is sometimes in the Scripture called Gods holy hill as Psal 15.1 who shall dwell in thy holy hill and also of the hill of Sion and that because the Ark was there the sign of Gods spirituall presence amongst them and probable it is that David by this expression intended to intimate that though he was now driven from Gods holy hill and had sent back the Ark thither as is related 2 Sam. 15.25 yet he doubted not but thence God would hear his prayer Vers 7. Arise O Lord save me O my God c. Though David had the Cherethites and Pelethites and Gittites with him 2 Sam. 15.18 and many others that fell not off to Absalom yet his trust was in God and not in them As for the following words for thou hast smitten all mine enemies upon the cheek bone they may imply the shame and dishonour that God had cast upon them concerning which see the Note Job 16.10 But I rather think the meaning to be that Gods hand had been heavy upon them as when a man strikes one so on the cheek that he beats out his teeth which is added in the next clause thou hast broken the teeth of the ungodly Yet some conceive that ungodly men are compared here to wild beasts whose teeth being broken they are disabled to doe hurt as formerly Vers 8. Salvation belongeth unto the Lord c. That is It is only in his power to save and it appertaineth to him to save those that by Covenant are his people which is more fully expressed in the next clause thy blessing is upon thy people PSALM IV. The Title TO the chief Musician on Neginoth That is on stringed instruments for so the word Neginoth is translated Habak 3.19 It seems the Psalms which David composed he distributed amongst the severall companies of the Levites that were the holy singers in the Tabernacle and Temple some to one company some to another and accordingly this was delivered to the Master of that Quire that played on stringed instruments Vers 1. Hear me when I call O God of my righteousnesse c. That is Thou that art the witnesse judge maintainer and revenger of mine innocency and the righteousnesse of my cause And doubtlesse this is meant of the cause of his Regall dignity whereto God had anointed him So that though the time and occasion of composing this Psalm be not expressed yet we may well think it was composed when some opposition was made against him concerning the kingdome to wit either by Absalom or rather because the words vers 2. How long will ye turn my glory into shame seem to imply a longer opposition by Saul or his family and their abettors after Sauls death Thou hast enlarged me when I was in distresse c. The meaning is that God had often enlarged his heart with joy and comfort when he was as a man imprisoned through grief and sorrow or rather that God had often freed him out of great streights and troubles As for the following words have mercy upon me and hear my prayer see the Notes upon 1 Kings 8.30 Vers 2. O ye sons of men how long will ye turn my glory into shame c. This is added as the fruit of his foregoing prayer to wit that he doubted not of Gods protection to which end he turns his speech here to his enemies O ye sons of men how long will ye turn my glory into shame By the common consent of almost all Expositours the Hebrew words here translated sons of men do signifie men of eminency and renown above others at least such as thought so of themselves and therefore are these words translated men of high degree Psal 62.10 and so also Psal 49.2 and by his glory here is meant either his innocency which his enemies sought to traduce or rather the honour that God had put upon him in making him his anointed king which he saith they sought to turn into shame first because they charged him that he ambitiously and treasonably sought to wrest the Crown from his lawfull Sovereign and from his seed and so by their slanders sought to make the people to look upon him as a rebell rather then the Lords anointed and secondly because they despised and derided him and in his low estate insulted over him Ye shall see what his Anointing will come to Is it likely that Gods Anointed should hide himself in rocks and dens or fly to the Philistines for shelter c. as Shimei triumphed over him when he fled from Absalom 2 Sam. 16.8 and thirdly because they sought with shame to cast him down from that dignity whereto God had advanced him and so utterly to ruine him Why this is expressed by way of Interrogation we may see in the reasons given for the like expression Psal 2.1 It is as if he had said O ye that exalt your selves so much in your greatnesse how is it that after so many manifestations of Gods favour to me and of his chusing of me to be your king you are still so bold or foolish as to seek to turn my glory into shame And accordingly also we must understand the following clause how long will ye love vanitie and seek after leasing to wit that therein he chargeth them first with taking great delight and pleasing themselves in those plots against him which would prove vain devices and lying imaginations and such as they would never be able to bring to effect see the Note Job 15.35 secondly that though they pleased themselves with many colourable pretences for their opposing of him yet they would all prove vanity and lies see the Note Job 15.31 and thirdly that it was merely for preferment and reward for honours and riches that they opposed him the Lords anointed wherein they exposed themselves to Gods displeasure for worthlesse transitory things that were mere vanity and wherein they should never find that happinesse they expected Vers 3. But know that the Lord hath set apart him that is godly for himself Doubtlesse this David speaks concerning himself as if he should have said Whereas the Lord rejected Saul for his impiety he hath chosen me whom he hath endued with true piety that I might advance godlinesse and religion in the land and indeed this expression of Gods setting him apart for himself seems to have relation to that of Samuel to Saul 1 Sam. 13.14 The Lord hath sought him a man after his own heart and that which God said to Samuel 1 Sam. 16.1 I will send thee to Iesse the Bethlehemite for I have provided me a king among his sons Yet withall we see it is expressed indefinitely that the Lord hath set apart him that is godly for himself that is that the Lord will own every truly pious man as one of those whom he hath chosen and set apart from the
world that they might be his peculiar people and that purposely to imply that if the Lord did thus own all his holy Saints and servants much more would he own him who endeavoured after true piety and godlinesse in his whole conversation and whom he had set apart to that peculiar service of ruling over his people So that the drift of the words is clearly to put his enemies in mind that he did not ambitiously seek to advance himself but that the Lord had chosen him to be king so that they opposed the Lord in opposing him and however low he might be brought for a time yet the Lord would raise him up again and would not fail to protect his own servant Vers 4. Stand in awe and sin not c. This clause in the Septuagint is Be angry and sin not and because the Apostle hath the very same words Eph. 4.26 it is thought that he alledgeth them as from this Psalm Nor yet need we be troubled that the Apostle should not cite them according to the Hebrew Originall which is well translated in our Bibles Stand in awe and sin not for first because the Septuagint translation was best known to Gods people in those times he might cite it as a passage taken out of that translation holding forth a necessary duty though not rendring the genuine sense of the words in the Psalm and so not as a testimony of the Prophet David secondly the word in the Originall here translated Stand in awe doth generally signifie any moving of the heart and though it were therefore here principally intended concerning their being moved inwardly with the fear of God yet it might well be applyed by the Apostle to mens being moved with anger and thirdly when men stand in awe of God this must needs be accompanied with a holy anger against themselves for the offences they have committed against God and in that regard that which the Prophet David saith here might be without wresting the place cited to the purpose for which the Apostle there alledgeth it As for the drift of David in these words some conceive that here he turns his speech to those that sided with him Stand in awe and sin not as if he had said Though you be grieved and troubled to see me the Lords anointed to be so persecuted and troubled as I am and that I should be in so low a condition whilst mine enemies prosper and triumph over me yet as standing in awe of the Majestie of God take heed that you sinne not either by that signifyeth to pâ—ssesse and so both the Septuagint and the Vulgar Latine render it and accordingly they say that hereby is shown that this Psalm treats of the troubles of Gods people who are the Lords inheritance or that it concerns the enemies of Gods people who sought to drive them out of the land of Canaan the inheritance of the Lord concerning which see the Notes 1 Sam. 26.19 And divers other interpretations are given of it But the most probable I conceive is that first named that hereby is meant wind Instruments the word Nehiloth being derived from an Hebrew word that signifieth to pierce through or to wound because they are hollow or because of the holes that are in pipes which have the appearance of so many wounds Vers 3. My voice shalt thou hear in the morning O Lord c. That is speedily and out of hand for so this expression is elsewhere used as Psal 143.8 Cause me to hear thy loving-kindnesse in the morning I doubt not but David speaks here as in reference to his constant course of praying early in the morning so giving to God the first-fruits of each day but yet that which is here chiefly intended is that God would hear him betimes and without delay that as his earnest desires carried him carefully to pour out his requests before God betimes in the morning so God would betimes also come in to his help In the morning saith he will I direct my prayer unto thee and will look up to wit as waiting for a gracious answer of my prayers according to that Mich. 7.7 I will look unto the Lord I will wait for the God of my salvation and Psal 145.15 The eyes of all wait upon thee or look unto thee Whence it was that Peter and John Act. 3.4 bad the criple as in expectation of what they would doe for him to look on them Vers 4. For thou art not a God that hath pleasure in wickednesse neither shall evil dwell with thee That is Thou wilt not own wicked men to be of the number of thy people here nor wilt thou suffer them to live with thee in thy kingdome of glory hereafter Yea this phrase may farther comprehend that God will not protect wicked men that he will not endure them nor have any thing to doe with them However doubtlesse David alledgeth this as a sure argument that God would hear his prayers and destroy his enemies namely because God was alwaies an enemy to such wicked wretches Vers 6. Thou shalt destroy them that speak leasing c. He means this of his enemies that did slander him such as he complained of to Saul 1 Sam. 24.9 Wherefore hearest thou mens words saying Behold David seeketh thy hurt as likewise of those that flattered him with their lips being bitter and implacable enemies in their hearts as when Saul profered him his daughter in marriage c. And so also that in the next clause the Lord will abhor the bloudy and deceitfull man may be spoken in reference to Sauls slaying the Priests and all other bloudy and deceitfull practises of his enemies against him Vers 7. But as for me I will come into thy house in the multitude of thy mercy and in thy fear will I worship toward thy holy Temple By Gods house and Temple here is meant the Tabernacle whereon the Ark of God dwelt between the Cherubims see the Notes on 1 Sam. 1.9 in the Courts whereof the people used to worship towards Gods holy place and by his coming into Gods house in the multitude of his mercy may be meant either first that he would goe thither trusting in Gods infinite mercies or secondly that his work there should be with a thankfull heart to extoll Gods many mercies or thirdly that through the riches of Gods mercy to him in defending him and delivering him out of his troubles he should come to Gods house to worship him there It seems therefore that Davids aim in these words was to imply first that though for the present he was driven from the house of God yet he doubted not but God would bring him thither again and secondly that his purpose then was to praise him there for all his mercies and to worship him there daily with all reverence and godly fear for this the second clause doth import and in thy fear will I worship toward thy holy Temple to wit not only that he would behave himself
conceive of the place of the damned or of the grave and that joyntly together The wicked shall be turned into hell as if he had said There is no cause why men should be so afraid as they are of these proud wicked wretches at length God will cut them down and lay them in the grave and throw their souls into hell and then there will be an end of their oppressions As for this word turned The wicked shall be turned into hell some conceive it is used in reference to their returning to the earth from whence they were taken others conceive that because of their hell-bred qualities because they are of their father the devil Joh. 8.44 and when they are cast into hell they goe to their place as it is said of Judas Act. 1.26 thence is this expression of their being turned into hell But I rather think that this word turned doth imply either first that whereas they had set themselves as it were to fight against God he should foil them and put them to flight and turn them back into hell or secondly that their end should be far different from what they expected for whereas they carried themselves as if they had made a covenant with death and with hell and as if they meant to exalt themselves above the clouds in the conclusion they should be brought down to the grave and their souls thrown into hell Vers 19. Let the heathen be judged in thy sight That is by thee as men arraigned before thy tribunall PSALM X. Vers 1. WHy standest thou afar off O Lord c. See the Note upon Exod. 32.11 The Greek and Vulgar Latine Translation make this a part of the foregoing Psalm and so they doe likewise with the 104 and 105 Psalms but then to make up the number of 150 Psalms they divide other Psalms into two Vers 2. The wicked in his pride doth persecute the poor c. This David might intend concerning himself as being brought very low by the continuall persecution of Saul and his faction yet he expresseth it generally because it is usually so with others likewise but however that they are poor and afflicted whom the wicked man persecutes is mentioned as a great aggravation of his cruelty Let them be taken in the devices that they have imagined that is let them be ensnared by their own plots Yet some understand it of their being discovered and apprehended and punished by the Magistrate for their plots against the righteous Vers 3. For the wicked boasteth of his hearts desire c. That is he glorieth in the sinfull desires of his heart as justifying them and applauding and encouraging himself therein or he glorieth of his successe in his wicked deeds wherein he hath accomplished the desires of his heart As for the following words and blesseth the covetous whom the Lord abborreth either they may be meant of the wicked mans blessing himself in his covetous practises to wit that he justifyeth applaudeth and encourageth himself therein as assuring himself that they shall bring no evil upon him and so some read this clause as it is in the margin of our Bibles the covetous blesseth himself c. or they may be meant of his justifying and applauding other covetous wretches like himself Vers 4. The wicked through the pride of his countenance will not seek after God That is Through his pride which he discovereth in his countenance he never minds whether his waies be pleasing to God or no he never seeks Gods favour but resolves to doe what he lists himself Vers 5. His waies are alwaies grievous c. That is a matter of grief troublesome or mischievous to others Thy judgements are far above out of his sight Some by the judgements of God do understand the laws of God as if he had said He never minds thy commandments but doubtlesse the meaning is that he never regards nor thinks of the judgements which God is wont to execute upon wicked men as for all his enemies he puffeth at them that is he slights them as if he were able to blow them away with a puff Vers 7. His mouth is full of cursing c. By cursing here some understand all kind of evil speaking to wit when wicked men curse and revile and falsly accuse the godly But others understand it of the false oaths whereby wicked men are wont to deceive the innocent his mouth is full of cursing that is he is frequently wont with curses and imprecations annexed to swear this and that when yet his heart and tongue agree not together which may seem the more probable because with cursing here deceit and fraud are joyned as likewise because of the following clause under his tongue are mischief and vanity or iniquity for this expression implyeth that under smooth and plausible language he hides mischief and vanity Vers 8. He sitteth in the lurking places of the villages c. Some understand this literally of thieves and robbers but it is rather spoken by way of similitude to wit that wicked men do lye in wait for any advantages to oppresse and slay the godly and do use all cunning and dissembling courses to accomplish their desires even as robbers are wont to lye lurking in thickets and caves about villages to watch for passengers that goe by and then unawares break out upon them and rob and murder them and such likewise is that last expression of this verse his eyes are privily set against the poor that is he closely watcheth to mischief the poor even as such robbers that stand peeping out of their lurking places to watch for those that goe by or as those that aim to shoot a man doe it with fixing their eyes half-shut upon him Vers 9. He doth catch the poor when he draweth him into his net That is When he hath ensnared him by his fraudulent and dissembling dealings then poor wretch with all violence he seiseth upon him Vers 10. He croucheth and humbleth himself c. To wit as a lion that lyes close to the ground that he may the better hide himself and with the more speed and strength may suddenly leap out upon his prey that the poor may fall by his strong ones that is that he may tear the poor in pieces by the strength of his teeth or paws Now we must know that it is the shew which the wicked man often makes of an humble lowly mind and his craft in concealing and dissembling his mischievous purposes that is here compared to the crouching of a lion and by his strong ones may be meant those strong and mighty men that are subservient to the wicked man in his oppressions Vers 15. Break thou the arm of the wicked and the evil man c. That is Break in pieces their power see the Notes upon Deut. 33.20 1 Sam. 2.31 As for the following clause Seek out his wickednesse till thou find none that which he desires of God therein I conceive is this that whereas
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
prophanenesse that had overspread the face of the Church the Israel of God in Sauls time and so in the first place he mentions the secret Atheism that was in their hearts as the root of all their wickednesse The fool that is the wicked man see 2 Sam. 13.13 hath said in his heart There is no God that is he doth what he can to perswade himself that there is no God and to extinguish the light of knowledge and conscience that is in him concerning God and that secret contempt of God that is in his heart is in effect a plain deniall of God and a clear sign that he doth not indeed believe there is a God which appears by the impiety of such mens lives they are corrupt they have done abominable works c. Vers 2. The Lord looked down from heaven upon the children of men to see if there were any that did understand and seek God That is any that did truly know God and seek after him in the right manner to wit to know and serve him to approve themselves to him and make him and his glory the end of all their actions Some conceive that this is expresly spoken of the old world as if David had said And thus it was in the daies of Noah The Lord looked down from heaven upon the children of men c. as it is said Gen. 6.12 God looked upon the earth and behold it was corrupt for all flesh had corrupted his way But I rather conceive that David speaks still of the prophanenesse of his own time though haply in the expression he useth he may allude to that which is there said and that it is all one in effect as if he had said The all-knowing God sees it is thus The Lord looked down from heaven upon the children of men that is those that are in their unregenerate estate to see if there were any that did understand and seek God and he saw there was not any For that this last is implyed is evident because the Apostle cites the words thus Rom. 3.11 There is none that understandeth there is none that seeketh after God Vers 3. They are all gone aside c. or gone back as it is expressed Psal 53.3 which is the same in a manner with this to wit from God or from the waies of holinesse and righteousnesse wherein God hath prescribed them to walk they are all together become filthy as being corrupt and doing abominable things and consequently good for nothing whence it is that the Apostle renders this clause thus Rom. 3.12 they are together become unprofitable And because this David or the Lord rather having looked down from heaven pronounceth concerning the wicked in those daies of Saul that were not regenerated by the spirit of God therefore the Apostle applyeth it to shew that thus all mankind are corrupted before they be regenerated Rom. 3.12 See the Note Psal 5.9 Vers 4. Have all the workers of iniquity no knowledge who eat up my people as they eat bread That is who dayly devour the poor who are my speciall care yea the poor of my peculiar people the Israelites and that without any fear yea with delight making no more conscience of it then a man would of eating a piece of bread and so feed and fat themselves thereby as if they were appointed to be meat for them See the Note also Job 19.22 As for the Interrogation in the beginning of the verse Have all the workers of iniquity no knowledge who eat up my people c. some conceive it hath the force of a commination as if the Lord had said Do they not know that there is a just God that must needs one day punish them for this their horrible wickednesse and profanenesse Well they shall know it Again some think it hath the force of an affirmation Have they no knowledge yea doubtlesse so it is they are become very brutes they have no knowledge else they would not doe as they doe Again some conceive on the contrary that it hath the force of a vehement negation Can they be ignorant that they sin in these things and that there is a God that will be avenged on them for it Doubtlesse they are not nor cannot be ignorant of it and that is manifest by the terrours that ever and anon they feel in their consciences which is added in the next verse But others which I judge the rightest do understand it as spoken by way of admiring and bewailing that they should be so stupid and brutish Vers 5. There were they in great fear c. Psal 53.5 these words where no fear was are added All the difficulty here is to know what is intended by this word There Some conceive of it thus There that is before God and his judgement were they in great fear which is opposed say they to the judgement of the world and they alledge that as a parallel place Eccles 3.17 God shall judge the righteous and the wicked for there is a time there that is before God there is a time of judging men for every purpose and for every work But there are three other Expositions of this word which seem to me more probable to wit First that this word there hath relation to Gods punishing these Atheisticall wretches the former Question Have all the workers of iniquity no knowledge c. implying that God would make them know that there was a God that would punish such profanenesse and impiety hereupon he adds There that is when God begins to punish them were they in great fear c. so also this expression may imply the certainty of their punishment whilst he points at it as it were with his finger Secondly that by there were they in great fear is meant that they were terrified in their hearts and consciences The foregoing Interrogation Have all the workers of iniquity no knowledge might imply that they could not but know in their consciences that there was a God that would judge them and so with relation thereto it follows There that is in their hearts and consciences were they in great fear And thirdly which seems the clearest that this hath relation to that which is said before concerning their devouring Gods people and not minding to call upon the Lord namely that there that is as they were running on securely and in the midst of this their profanenesse horrid terrours from God should seize upon them and so this expression may imply how suddenly this should come upon them as in Psal 36.12 there are the workers of iniquity fallen and that these inward terrours did evince that they could not be ignorant that there was a God that would call men to account for their sins For God is in the generation of the righteous namely to protect them and take their part against those that injure them and this may be added to imply either that by the discovery of this the wicked are terrified or that therefore for the
as it were to leap and sparkle when it riseth and doth with admirable swiftnesse run its course about that vast compasse of the heavens and yet is not wearied And indeed by the account of the best Mathematicians within the compasse of a day and night it passeth over one and twenty thousand and six hundred miles of the earth Vers 6. His going forth is from the end of the heaven and his circuit unto the ends of it c. That is from the East it goeth to the West and so round about under the earth to the East again Yet some conceive that under these words his circuit the Suns moving Northward and Southward according to the severall seasons of the year is also comprehended and that by the ends of the earth may be meant the severall places of the Suns rising and setting As for the following clause and there is nothing hid from the heat thereof either the meaning is that there is nothing neither man nor beast tree nor plant that can be hid from the scorching heat thereof or that there is nothing so deeply hid in the bowels of the earth which doth not feel the enlivening heat of the Sun or the effectuall operation thereof Vers 7. The law of the Lord is perfect converting the soul c. By the law here is meant the whole word of God see the Note Psal 1.2 or the whole doctrine of salvation for any doctrine in Scripture is called law as the law of works and the law of faith Philip. 3.27 And it is said to be perfect because it is faultlesse and doth perfectly reveal the will of God in all things necessary unto salvation And thus David passeth to that which was his chief drift in this Psalm namely to shew how far the instruction of the word which God hath afforded his people doth surpasse that of the creatures by the creatures much may be learnt concerning God but in his word he hath perfectly revealed all things necessary unto salvation and it is said to convert or restore the soul because it doth restore men to life that were dead in sin or generally because it doth restore men to a good condition that are fallen from the blisse of their first estate according to that of the Apostle Act. 26.18 As for the 2 clause the testimony of the Lord is sure making wise the simple why the word is called the testimony of the Lord see in the Note Exod. 25 â— 16. And it is said to be sure because it is so unquestionably certain and true and to make wise the simple because those that are of meanest capacities may hereby be made wise unto salvation if they be humble and not highly conceited of their own wisedome neither is there any true wisedome in men till hereby they are made wise Vers 8. The statutes of the Lord are right c. That is They do clearly and plainly teach men that which is right and direct them in the right way the commandement of the Lord is pure enlightening the eyes that is enlightening men with knowledge or comforting them in their sorrows Vers 9. The fear of the Lord is clean enduring for ever c. If we understand this as some do of that filiall fear of the Lord which is in all the godly that is said to be clean because it purifies mens hearts and waies and to endure for ever because even in heaven the Saints shall fear and reverence the Lord or because this fear must alwaies be in the people of God and will bring them unto life eternall And if we understand it of the worship of God that may be called clean because of the inward and outward purity that God requires in those that serve him and we know it must be for ever in the Church of God But here evidently it is the Word that is called the fear of the Lord. For as God is sometimes called fear because he is the object of our fear as Gen. 31.53 Iacob sware by the fear of his father Isaac and Psal 76.11 bring presents to him that ought to be feared or to fear as it is in the Originall so the word or law of God is here called the fear of the Lord because the law was given with fearfull majesty and the Word it is that worketh in men a due fear and reverence of God and that teacheth men how to worship him And why this may be said to be clean see also Psal 12.6 As for those words enduring for ever they intend either that the Word is an eternall and unchangeable law which shall alwaies be continued in the Church or that the truths contained therein shall for ever be found sure and certain and likewise that it is the means to bring men to live for ever in heaven In the last clause the judgements of the Lord are true and righteous altogether the commandments of God are called his judgements either because they are the commandments of him who is the judge of the world or because according to them he will judge men or because of the threatnings of judgements thereto annexed or because God hath therein declared what he hath judged or determined that men should doe and they are said to be true and righteous altogether both to signifie that they are all such and that they are perfectly and exactly such Vers 10. Sweeter also then the honey and the honey comb That is the honey that of its own accord drops from the comb which is accounted the sweetest Vers 11. Moreover by them is thy servant warned c. To wit to avoid the sins he was subject to both in regard of his generall and particular calling as he was Gods anointed king and in expressing this he tearmeth himself Gods servant as rejoycing in his walking in Gods waies which he had said were so delightfull to him As for the following clause and in keeping of them there is great reward it may imply 1. that God is wont abundantly to reward all those that sincerely endeavour to keep his laws and 2. that the very keeping of them is in it self a reward sufficient there being so much sweetnesse and so much of the first fruits of life eternall enjoyed therein Vers 12. Who can understand his errours c. This may be inserted here in reference to severall foregoing passages as that vers 7. The law of the Lord is perfect but alas we are so far from observing it perfectly that no man can tell how many waies he breaks it or the words of the foregoing verse By thy law I am preserved from much evil but alas in many things we offend all They that keep thy law shall be richly rewarded but who can tell how many waies they transgresse it so that it is thy grace in pardoning my sins that I must rest upon and not mine own righteousnesse and therefore saith he cleanse thou me from secret faults Vers 13. Then shall I be innocent c. To wit if
he had said before vers 11. there is none to help Vers 21. Save me from the lions mouth c. See the Note before vers 13. For thou hast heard me from the horns of the Vnicorns that is thou hast upon my prayers delivered me when I was in the midst of many cruell enemies or from the power of those enemies Vers 22. I will declare thy name unto my brethren c. That is I will shew forth thy praise amongst them and as it is meant of Christ it was accomplished partly when he appeared to his disciples after his resurrection for fourty daies together informing them in the great things that God had done and speaking of the things pertaining to the kingdome of God Act. 1.3 for these he tearmed his brethren Act. 20.17 Goe unto my brethren and say unto them I ascend unto my father and your father c. and partly in that by their doctrine the knowledge of these things is spread abroad throughout the world for all believers are the brethren of Christ as is noted Heb. 2.11 12 and that because by Christ they receive the adoption of sons who is therefore called the first-born amongst many brethren Rom. 8.29 Vers 24. For he hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him c. Gods regarding of him is here opposed to the contempt of the world of which he had said before vers 6. that he was a reproach of men and despised of the people abhorred as a worm and no man and concerning which the prophet Esay speaks Isa 53.3 we hid as it were our faces from him As for the last clause but when he cryed unto him he heard see the Note before vers 2. Vers 25. My praise shall be of thee in the great Congregation c. That is Thou wilt give me occasion to praise or I will praise thee in the solemn assemblies of thy people Yet as this is spoken in reference to Christ by the great Congregation may be meant the solemn assemblies that the Jews had on their three great feasts or particularly that assembly where after his resurrection Christ was seen of above five hundred brethren at once 1 Cor 15.6 or rather the great Church of the Gentiles of whom it was promised that they should be as the stars in heaven for multitude namely that amongst them Christ would by his servants preach the Gospel of salvation and thereby publish Gods praise I will pay my vows before them that fear him that is the sacrifices or the praises which I have vowed to give thee and observable it is that he doth not only promise this but he doth it also with a kind of rejoycing as being glad to think of his doing this which he doth promise Vers 26. The meek shall eat and be satisfied c. By the meek here are meant those poor mortified souls that being pressed in conscience with the burthen of their sins and the apprehension of Gods indignation against them for their sins either feared or felt are humbled thereby and have their fierce nature tamed and subdued Yea and because a poor low and an afflicted condition doth often thus meeken the spirits of men therefore some conceive that this is principally meant of such who being distressed and oppressed and being destitute of all outward help do therefore humbly seek to God for deliverance and therefore on the other side he affirms the same afterwards vers 29. of those that be â—at upon the earth However that which is said of these that they shall eat and be satisfied is spoken with reference to those sacrifices and peace-offerings of praise which David had tearmed vows in the foregoing verse it being the constant course of those times to feast many the poor especially with their peace-offerings yet that which is said that eating they should be satisfied is not meant so much of satisfying their bodily hunger as that their souls should be satisfied to wit either with consolation in those spirituall benefits which were signified by their sacrifices or by being raised up fully to trust in God by experience of that readinesse in God to help which had caused David to pay those his vows unto the Lord as is more fully expressed in the following words· But now as this is spoken in relation to Christ the meaning must be that the meek should be fed with the word of the Gospel or with Christ the true nourishing food of our souls both in the Word and in the Sacrament of his body and bloud and so should be cheared and revived thereby whereas before they were as dead men through the terrours of Gods wrath c. And accordingly we must also understand the two following clauses they shall praise the Lord that seek him that is they that seek to know God and to obtain his favour shall praise him see the Note 1 Chro. 16.11 your heart shall live for ever that is your hearts shall be cheared and revived for ever or your souls through faith in the redemption of Christ shall be comforted and live for ever Vers 27. All the ends of the world shall remember and turn unto the Lord c. This is meant of the conversion of the Gentiles upon the preaching of the Gospel and the word remember may comprehend these three particulars 1. that hereupon they should bethink themselves of their sins and the curse thereby due unto them 2. that they should be put in mind of the sufferings and glory of Christ his Resurrection and Ascension c. and that partly by the preaching of the Gospel and partly by the Sacrament of his body and bloud of which Christ said Luk. 22.19 Doe this in remembrance of me and 3. that they should be often speaking of and extolling the Grace of God in Christ 1 Pet. 2.9 Yea some conceive also that this word remember is used in speaking of the Gentiles conversion because those nations had formerly the knowledge of the true God and professed the true religion and should be then turned again from their vanities to serve the living God Act. 14.15 Vers 28. For the kingdome is the Lords and he is the governour among the nations That is God in Christ is the king of the Church and therefore being also by nature the supreme Lord over all it is fit they should serve him or he will surely bring them to submit to his sceptre Vers 29. All they that be fat upon the earth shall eat and worship all they that goe down to the dust shall bow before him c. That is Both rich and poor shall believe and serve the Lord Christ see the former Note vers 26. For by those that be fat upon the earth are meant the rich and the great men of the nations see the Note Job 15.27 Though it be as hard a thing to winne these as to make a camel goe through the eye of a needle yet through the mighty
therefore in a poeticall manner he speaks to the gates of the Temple calling them everlasting doors because the Ark that had been often removed from one place to another was now in the Temple to continue for ever according to that Psal 132.14 This is my rest for ever c. see also the Note 1 Kings 9.3 And by speaking to the gates to lift up themselves either first he may mean the building of them up Lift up your heads O ye gates that is Be ye built up that the Lord of glory in his Ark may enter into you or secondly the lifting up of the upper posts of the gates as if he had said Raise up and enlarge yourselves and become greater then you are because the great King of Glory is to enter in by you alluding to the custome of opening the gates of a house or city to the widest when some great Prince is to come in or thirdly the lifting up of their heads in a way of glorying and rejoycing as if he had said Triumph and rejoyce O ye gates thereby the better to set forth the solemnity and joy of the Arks removall into the Temple But secondly Doubtlesse under this type 1. he speaks to the Church the true spirituall Temple desiring that this Temple may be built up and that at her doors which are called everlasting because the Church shall continue for ever the Lord Christ the Lord of glory 1 Cor. 2.8 may be entertained with joy as their Lord and King and so he may enter and rule as king amongst them 2. to Christians the particular members of the Church or to all men in generall who being converted become the true Temples of the ever-living God 1 Cor. 3.16 at the doors of whose hearts called everlasting doors because they shall live for ever he knocks to have entrance Rev. 3.20 exhorting them to lift up their heads that is to raise up their hearts from all earthly things and to prepare them by faith that God in Christ the Lord of glory and by whose merits all his members are glorified may enter in and dwell and rule in their hearts by faith 3. as some conceive to Princes and Magistrates exhorting them to let in the Lord Christ and the Gospel and kingdome of Christ into their kingdomes and common-wealths expressing this in these tearms Lift up your heads O ye gates c. either as alluding to the custome of Magistrates sitting in the gates in those times when they judged the people or because of the great power that such men usually have either to let in or to keep out the profession of the Christian religion amongst the people and 4. to the gates of Gods holy Temple in heaven calling upon them with all joy to entertain the Lord Christ when he should after the accomplishment of the work of mans Redemption triumphantly ascend into heaven and so in these words Lift up your heads O ye gates c. there may be an allusion to those triumphall Arches which used to be set up for the entertainment of great Conquerours Vers 8. Who is this king of glory c. These words must be taken as a question propounded by David either in his own name as if he should have said But who now is this king of glory that I speak of that so he might take occasion to extoll this king of glory and shew what reason there was why they should gladly receive him or in the name of some other that might move this question as if he should have said But now if any one shall demand of me Who is this king of glory I answer the Lord strong and mighty c. I know many Expositours take them to be the supposed reply of those that were spoken to in that foregoing figurative expression Lift up your heads O ye gates c. and accordingly they conceive that this reply is made either by way of scorning and despising Christ as if they should have said What is this your glorious king that we should submit to him or else by way of desiring to be informed and satisfied concerning Christ yea they that understand the former verse of Christs ascension into heaven take these words as the reply of the Angels admiring that one clothed with a humane body should ascend above the heavens and enter in as the Lord of that Jerusalem But that which is first said of this seems most probable And however that which is answered The Lord strong and mighty the Lord mighty in battel plainly imports that it was he who being of infinite power was able to destroy those that would not submit to him and to protect his people against all their enemies both temporall and spirituall and to make them victorious over them all and it may have speciall reference to Christs conquest over Hell and death when after his Resurrection he ascended triumphantly into heaven Vers 10. The Lord of hosts c. See the Note Gen. 2.1 PSALM XXV Vers 1. UNto thee O Lord do I lift up my soul That is In thee only do I trust and hope and my hearts desire for help and comfort is only towards thee and with much eagernesse doth expect good from thee In the Hebrew this Psalm is so composed that we have all the letters of the Hebrew Alphabet one after another in the first letter of every verse except only in two or three verses and that as we may probably conceive that being a Psalm of singular excellency and speciall use it might by this help be the better remembred The like elegancy there is in the 34 37 111 112 119 and 145 Psalms Vers 2. I trust in thee let me not be ashamed To wit as they use to be that when they have hoped for any thing with great confidence and have boasted of their hope yet at last have been disappointed Vers 3. Yea let none that wait on thee be ashamed c. To wit neither by their own disappointments nor mine For this last some adde because if he should fail of his hopes he knew this would be a great discouragement to others that waited to see what the issue of Gods dealings with him would be Let them be ashamed which transgresse without cause that is that causlesly afflict and trouble me and oppose me in the businesse of the kingdome promised me see the Note Psal 7.3 Yet some conceive that by them which transgresse without cause is meant those that out of distrust do causlesly fall away from God and others understand it of all wicked men whatsoever all sin against God being in true judgement altogether unreasonable and causlesse But the first Exposition is the best Vers 4. Shew me thy waies O Lord c. That is the waies wherein thou hast appointed thy people to walk Or Shew me thy waies that is the waies thou usest to take with thy children as namely how gracious thou art unto them though thou dost usually afflict them how faithfull in
and it may be that to imply this the word soul is here expressed His soul shall dwell at ease Some I know restrain this to the rest of heaven But the first Exposition is every way the best Vers 14. The secret of the Lord is with them that fear him c. This may be meant of the secret of Gods Providence and of the secret counsell of his spirit see the Note Job 29.4 But yet most commonly and upon best grounds it is understood of Gods revealing unto such men his will concerning mans salvation expressed in his word as is more clearly set forth in the following clause and he will shew them his Covenant and that this is called the secret of the Lord because it contains many things which are not to be known by naturall reason but only by the enlightening of Gods spirit as concerning the remission of sins the sanctifying of our nature and life eternall with other secrets of heaven which God only imparts to his friends as Christ saith Joh. 15.15 Vers 15. Mine eyes are ever towards the Lord c. This must be taken in the same sense as when before he said that he lifted up his heart unto the Lord see the Note vers 1. and Psal 5.3 and then the following clause for he shall pluck my feet out of the net may be meant of all the streights he was in and more especially of the plots whereby his enemies sought to ensnare him Vers 17. The troubles of my heart are enlarged To wit both for my sins and the miseries I endure Vers 20. Let me not be ashamed See the Note before vers 2. Vers 21. Let integrity and uprightnesse preserve me That is Preserve me because of mine integrity and uprightnesse as I have no way injured others even those that are now mine enemies so let not others hurt and injure me Yet withall he might also in these words desire of God that he might be still kept upright for his security that nothing his enemies did might drive him to seek revenge or any other way to doe that which was evil in his sight Some I know limit the words to the integrity of his faith and so make them a request that God would preserve him because he did sincerely rest upon God alone but we had better understand them of his integrity in regard of his enemies Vers 22. Redeem Israel O God out of all his troubles The rather did David adde this because God by anointing him king had committed his people to his care and it most grieved him that they the godly especially were involved in his troubles PSALM XXVI Vers 1. JVdge me O Lord for I have walked in mine integrity c. That is in that integrity wherewith I carried my self from the beginning both towards Saul and the rest of mine enemies as I was guiltlesse at first so I have still continued though never so much provoked by them See also the Notes Deut. 32.36 Psal 7.8 and 17.2 and 4.1 and 2 Sam. 22.21 I have trusted also in the Lord therefore I shall not slide that is I shall not fall from mine integrity and from mine endeavour to doe only that which is just in thine eyes or from my stedfast hope that thou wilt defend me and my just cause Vers 2. Examine me O Lord and prove me try my reins and my heart As if he had said I appeal to thee take exact notice whether I be not inwardly such as I professe my self to be See the Note upon a like expression Job 31.6 And for the word reins see the Notes Psal 7.9 and 16.7 Vers 3. For thy loving kindness is before mine eyes c. In two severall respects David might set Gods goodness before his eyes by meditating frequently seriously thereon namely 1. that he might be render'd thereby the more carefull to obey God in all things and the more fearfull to offend him even because he is so good and gracious according to that Hos 3.5 they shall fear the Lord and his goodnesse in the later daies and 2. that being hereby confirmed in his faith that God would be good to him as he useth to be to all his especially to the afflicted and oppressed and that he would help and protect him this might keep him from recompencing evil for evil and taking any unlawfull course to help himself And in both these respects therefore David might here alledge his continuall setting of Gods goodnesse before his eyes both as a proof of his integrity and that he was far from those sinfull practises which his enemies charged him with and to shew with what confidence he might therefore well appeal to God to be judged by him And accordingly we must also understand the following clause and I have walked in thy truth to wit either that he had lived according to the direction of Gods word which is truth Joh. 17.17 or else that he had continually walked in the confidence of Gods faithfulnesse and lived by faith in his promises continually meditating on the promises which God had made both to the righteous in generall and to him in particular concerning the kingdome and so waiting upon God in the way of righteousnesse whom he knew to be a God of truth to make good his promises and not seeking by any unlawfull courses to help himself I know there are some that understand both clauses of imitating Gods goodnesse and truth thy loving kindnesse is before mine eyes to wit as a pattern which I desire to imitate and I have walked in thy truth that is I have endeavoured to imitate thy truth and faithfulnesse and others understand it of the goodnesse and truth which God requires in his people For thy loving kindnesse is before mine eyes c. that is the loving kindnesse which thou requirest I have endeavoured to practice and to walk in the truth which thou hast prescribed But the former Exposition is clearly the best Vers 4. I have not sat with vain persons c. Some by vain persons understand lying false deceitfull men and so hold that the next clause doth explain this neither will I goe in with dissemblers others such as are not what they pretend themselves to be as magistrates and counsellors of State that pretend to be for the publick good but do indeed mind no such thing being as clouds without rain and fountains without water But doubtlesse David meant it more generally of all wicked men who are called vain persons because they were void of all true piety and gave themselves wholly to vanity that is to seek after earthly things which are vain and transitory and to follow sinfull courses which would never yield them any solid comfort or benefit Rom. 6.21 What fruit had ye then in those things whereof ye are now ashamed see also the Notes Judg. 9.4 and Job 11.11 However this is here added as a farther proof of his integrity the intention of these words being to signifie either that
But in the last clause and to enquire in his Temple it is the Tabernacle which he intends by the Temple of which see the Note 1 Sam. 1.9 Vers 5. For in the time of trouble he shall hide me in his pavilion in the secret of his Tabernacle c. That is God will be graciously present with me to shroud me and protect me from mine enemies even as a shepheard should shelter his sheep in a tent or tabernacle from the heat of the Sun or as if a king should undertake to protect one in his pavilion whence none dare venture to take him or as men use to hide some precious thing in some secret place of their dwelling or as when men are hid in Gods Tabernacle or Temple whether they used to fly for shelter to the horns of the altar yea as if a man were hid in the most holy place whether none might enter but only the High priest once a year which is therefore called Gods secret place Ezek. 7.22 they shall pollute my secret place for the robbers shall enter into it and defile it To all these there may be an allusion yet because of the dependance of this upon that said in the foregoing verse concerning his longing after Gods Tabernacle many think the last is rather intended and so conceive the drift of the words to be this that seeing he so earnestly desired to be present with God God would be alwaies present with him to defend him Vers 6. And now also shall mine head be lifted up above mine enemies round about c. That is I shall be out of the reach of mine enemies it shall not be in their power to hurt me it is the same with that in the foregoing verse he shall set me up upon a rock See farther also in the Note Psal 3.3 Therefore will I offer in his Tabernacle sacrifices of joy that is sacrifices of praise which were offered with great joy with sounding of trumpets Numb 10.10 and other musicall instruments 1 Chron. 16.41 42. And thus we see he trusted to come to Gods Tabernacle and that he meant to expresse his joy in a holy manner and not in that profane jollity wherewith carnall men are wont to triumph Vers 8. When thou saidest Seek ye my face my heart said unto thee Thy face Lord will I seek As if he had said Against all temptations concerning mine own unworthinesse the weaknesse of my faith and the delay of help I oppose this that thou hast commanded us to seek thy face which imports thy readinesse to help and gives me encouragement to seek and pray unto thee For this phrase of seeking Gods face see the Note 1 Chron. 16.11 Vers 10. When my father and my mother forsake me then the Lord will take me up That Davids father and mother did never forsake him is evident 1 Sam. 22.1 The meaning therefore is that though those on whom he might most justly rely even his father and mother should forsake him yet he knew God would never forsake him Vers 11. Teach me thy way O Lord c. See the Notes Psal 25.4 and 5.8 Vers 12. For false witnesses are risen up against me and such as breath out cruelty That is such as in all their talk discover the bloudy intentions they have against me yet this phrase of breathing out cruelty may have reference to that vehement blowing and breathing which may be observed in men when they are furiously enraged Vers 13. I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living That is to enjoy the good things that God hath promised me here in this world see the Notes Job 7.7 and 28.13 For though heaven may be tearmed in a speciall manner the land of the living the grave is the land of the dead the earth the land of the dying and heaven is only properly the land of the living and though as many learned men hold the land of Canaan which was a type of heaven is sometimes peculiarly called the land of the living as in Ezek. 26.20 I shall set glory in the land of the living yet usually in the Scriptures by the land of the living is meant this present world as Esa 38.11 I said I shall not see the Lord even the Lord in the land of the living I shall behold man no more with the inhabitants of the world and so also Esa 53.8 Psal 52.5 and in many other places Vers 14. Wait on the Lord c. David as being conscious to himself of his own weaknesse and expecting farther tryalls speaks this to himself yet it may be also taken as spoken to others out of a desire that others by his example would learn to wait upon God PSALM XXVIII Vers 1. UNto thee will I cry O Lord my rock c. See the Note Deut. 32.4 be not silent to me that is refuse not to answer my prayer or forbear not to help me see the Note Exod. 14.14 lest if thou be silent to me I become like them that goe down into the pit that is the grave as if he should have said for if thou help not there is none else that can doe it I am utterly undone so great is my danger that without help from heaven I am but a dead man even as one that is ready to be carried to the grave Yet some conceive that in this phrase he alludes rather to those that going down or falling casually into some deep pit from whence they cannot get out again must needs there perish if there be no bodie to hear their crie and to help them up Vers 2. I lift up my hands toward thy holy Oracle That is toward heaven of which the Oracle was a type see the Note 2 Sam. 22.7 or towards the most holy place where the Ark was the sign of Gods presence See the Note 1 Kings 8.30 Vers 3. Draw me not away with the wicked c. See the Note Psal 26.9 The phrase that is here used seems covertly to imply that when wicked men are cut off there is a hand of justice dragging them as it were away as malefactours to their deserved punishment and withall that when such men die they are violently and forcibly haled away their affections being wholly fixt upon the world and worldly things Vers 4. Give them according to their deeds c. The great question concerning this and such like places is how it could stand with Davids piety thus to pray that Gods wrath might be poured forth upon his enemies it being the expresse precept of Christ Matth. 5.9 Love your enemies blesse them that curse you But to this it may be answered 1. that David did not desire this out of a private thirst after revenge but merely out of a zeal for Gods glory and the good of his people as having after long experience found that they were implacable enemies of all godlinesse and were become by degrees intolerably insolent 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
now Lord what wait I for my hope is in thee As if he should have said Seeing the life of man is so transitory and seeing all things whatsoever about which men busie and trouble themselves are but mere vanity I will no longer disquiet my self either about mine own miseries or the prosperous condition of others but place all my hope O Lord in thee let others if they will set their hearts upon these earthly vanities I have a better hope which will secure me against death and against all changes of this world for my hope Lord is in thee Vers 8. Deliver me from all my transgressions That is Pardon my sins for which indeed I am chiefly grieved and free me from those afflictions which my sins have brought upon me Vers 9. I was dumb I opened not my mouth because thou didst it This may be meant of all his afflictions in generall or particularly of his silence when wicked men did reproach him of which he had spoken in the foregoing verse and it may be inserted here as an argument to move God to withdraw his hand or not to expose him still to their derision and scorn Vers 11. When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth which is easily and soon crushed to dust see the Note Job 4.19 Yet some understand this as if it were expressed thus thou like a moth makest his beauty to consume away that is though thou dost not in a way of manifest vengeance bring some open judgements upon man to destroy him yet by a secret curse thou causest his health and strength and so also his beauty and comelinesse to consume and wast away and indeed thus the secret judgements of God upon men are usually expressed as Isa 51.8 the moth shall eat them up like a garment and the worm shall eat them like wool and Hos 5.12 Therefore will I be unto Ephraim as a moth and to the house of Iudah as rottennesse However the meaning of the words is doubtlesse this that when God undertakes to punish man for sin whether it be in a way of fatherly severity or as a judge powring out the fiercenesse of his wrath upon wicked men for their iniquity that is according to what they have deserved he soon consumes their beauty and glory For the word rebukes see the Note Psal 6.1 Vers 12. Hear my prayer O Lord c. for I am a stranger with thee and a sojourner as all my fathers were See the Note 1 Chron. 29.15 This phrase I am a stranger with thee and a sojourner is all one as if he had said Either I am a stranger before thee thou knowest I am a stranger here or I live by faith with thee I set thee before mine eyes and my heart is continually set upon thee even whilst I am absent from thee and live as a stranger here in this world or I am a stranger here in thy land and am wholly herein at thy disposing And this is added here as an argument to move God to hear and help him partly because the condition of strangers was to be pittied in regard they are subject to so many labours and troubles and dangers and partly because esteeming himself a stranger in the world that was but a while to live there he did not set his affections upon things below but did long and seek after that heavenly country whether he was travelling As for that last clause as all my fathers were the drift of it is to desire that as God had taken pity of them and helped them because they were strangers so he would likewise deal with him Vers 13. O spare me that I may recover strength before I goe hence and be no more That is I have but a little while to live here and therefore let me have a little breathing time some small recovery of strength that I may have a little ease and refreshing before I die see the Notes Job 14.6 or either ease me or I am a dead man I cannot continue long in this misery and therefore withdraw thine hand a little before I be irrecoverably gone see the Notes Job 7.8 9. For indeed this seems to be spoken with some heat of passion Yet some conceive that David doth hereby desire some mitigation at least of his misery that he might by faith be strengthened in spirit and being freed from his terrours he might depart in peace and finish his course with joy PSALM XL. Vers 1. I Waited patiently for the Lord and he enclined unto me and heard my crie Those words in this Psalm vers 6 7 8. sacrifice and offering thou didst not desire c. are clearly alledged by the Apostle as the words of Christ Heb. 10.5 6 7. Yet because in other places of the Psalm it is as clear that David speaks of himself most probable it is that he doth so throughout the Psalm only in some places he speaks what properly belonged only to Christ as being a type of Christ and as concerning the flesh the father of Christ see also the Note Psal 16.1 As for these first words David doth therein from his former experience encourage himself to present to God those following requests vers 11 c. I waited patiently for the Lord and he enclined unto me that is he bowed himself to me or he bowed his ear to me as in Psal 17.6 and 31.2 for he seems to represent God as hearkning from on high to hear one crying out of a deep pit as he speaks of himself in the next verse or he enclined in his will to hear me They that understand the whole Psalm of Christ hold that this is spoken of Christs waiting upon God in the time of his agony and passion and of Gods hearing his cries as when he prayed in his agony Father if thou be willing remove this cup from me c. and there appeared an angel unto him from heaven strengthening him Luk. 22.42 43 and so likewise at other times in his passion Heb. 5.7 when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared Vers 2. He brought me up also out of an horrible pit and out of the miry clay c. That is out of terrible and desperate dangers from which there seemed to be no hope that I should ever have been freed For to expresse this he compares himself to one that was taken out of an horrible pit that is a deep pit which by reason of its danger and darknesse and the lamentable noises therein must needs strike those that are there with terrour and horrour or as it is in the Hebrew a pit of noise so called because of waters that falling into it with great violence make a roaring dreadfull noise or because of the struglings and outcries they make that are in it or because when any thing is
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
have slain him Vers 7. My heart is fixed O God c. That is I am confidently perswaded that thou wilt deliver me according to that Psal 112.7 his heart is fixed trusting in the Lord or I have fully determined to praise thy name and therefore it may be translated My heart is prepared O God c. as being chearfully ready to praise thy name I will sing and give praise Vers 8. Awake up my glory c. That is my soul or my tongue see the Note Gen. 49.6 Yet some understand it of his skill in composing Psalms or of the holy spirit of God wherewith he was inspired when he did compose them and others of his harp for his skilfull playing whereon he was very renowned and indeed that follows in the next words awake psaltery and harp Vers 9. I will praise thee O Lord among the people I will sing unto thee among the nations That is both among Jews and Gentiles and most probable it is that this he spake as a type of Christ and as foreseeing the calling of the Gentiles see the Note 2 Sam. 22.50 Vers 10. For thy mercy is great unto the heavens c. See the Notes Psal 8.1 and 36.5 PSALM LVIII Vers 1. DO ye indeed speak righteousnesse O congregation c. Some conceive that by this word congregation any pack of wicked men may be meant that combined together against David But I rather think it is meant of those that were in place of authority as if he had said You that are Sauls counsellers and judges by your place ye ought to speak righteousnesse and judge uprightly even as God doth whose person ye represent Isa 45.19 I the Lord speak righteousnesse I declare things that are right and indeed in your proceedings against me this you pretend to doe you colour over your practises against me with a pretence of zeal for justice and for the good of the kingdome but such is the clear justice of my cause that I dare appeal to your selves when to flatter Saul for your own advantage you can slander one that you know is guiltlesse and that hath deserved so well both of him and the whole kingdome is this to speak righteousnesse judge your selves do ye judge uprightly O ye sons of men see the Note Psal 57.4 Vers 2. Yea in heart you work wickednesse c. Hereby David would imply that they did not only speak and doe that which was wicked but that they also did it wittingly having plotted contrived it before in their hearts so consequently that the mischief they did proceeded not from humane frailty the over-bearing power of any sudden temptation but from the mere wickednesse of their hearts you weigh the violence of your hands in the earth that is the evil and injustice which you have plotted in your hearts you afterwards act openly not in a corner but in the sight of all men And by this phrase you weigh the violence of your hands he implyes 1. that deliberately they contrived to execute the evil they had conceived in their hearts and 2. that in all the violence wherewith they oppressed him and others they pretended justice A pair of balances is the emblem of justice because that doth exactly determine the just weight of things making no difference between gold and lead and therefore to imply that they pretended to weigh all things duly and to deal with all men exactly according to the balance of justice and yet did notwithstanding oppresse men with much violence he expresseth it thus that they weighed the violence of their hands in the earth Vers 3. The wicked are estranged from the womb c. To wit from God and his people and from all holinesse and righteousnesse as the Apostle saith of naturall men that they are alienated from the life of God Eph. 4.18 See the Note Psal 54.3 they goe astray as soon as they be born that is even from their childhood Now though this be the naturall and common condition of all mankind yet David mentions it here with respect to his enemies and as an aggravation of their wickednesse as implying thereby that it was by long custome grown uncurable By his restraining power God doth so bridle the corruptions of some gracelesse men that they are of a more harmlesse conversation then others are and if they do at some times break out into some lewd courses yet they recover themselves and give over such courses again but now of his enemies David would imply this that they had been desperately wicked even from the cradle which is that the Prophet also intended in Isa 48.8 thou wast called a transgressor from the womb As for the following words speaking lies that particular of their lying and slandering is perhaps the rather expressed because lying is usually one of the first sins of young children Vers 4. Their poison is like the poison of a serpent c. That is Their virulent disposition and wickednesse is as deadly to men against whom as serpents they spit out their venome and malice as the poison of serpents is they are like the deaf adder or asp that stoppeth her ear c. Some writers report of the asp that to prevent the charmer she is wont to lay one ear close and hard to the ground and to stop the other with her tail that she may not hear his enchantments In reference hereto or at least to the common conceit of people herein David here compares his enemies that would by no means be perswaded to desist from their wicked courses though these perswasions tended meerly to their good to these adders or asps that thus stop their eares against the charmer when he seeks only to rid them of their poison and to make them harmlesse And it may be that he had herein particular respect to Saul and his courtiers in that after they had heard that moving Apology of David 1 Sam. 24.9 they left not off to persecute him which some therefore think was the occasion of penning this Psalm We have severall other places of scripture that allude to that which is said of the serpent and the charmer as that Eccles 10.11 Surely the serpent will bite without inchantment and that Jer. 8.17 I will send serpents cockatrices among you which will not be charmed but yet this doth not justify charmes see Deut. 18.10 for similitudes are often taken in the scripture from sinfull practises as from the thief Rev. 16.15 See also Luk. 16.8 and 18.1 c. Vers 6. Break their teeth O God c. See the Notes Job 4.10 and Psal 3.7 and 10.15 Vers 7. Let them melt away as waters which run continually c. That is like waters congealed to snow or ice which when they are melted by the sun or rain do continually run away till they be quite wasted and gone and observable it is that whilst his enemies might seem in the eye of reason for their strength and unmoveablenesse like so many
c. Though there be in these words a clear promise that when God should bring him back again to Jerusalem he would constantly worship God in his Tabernacle concerning which see the Note Psal 23.6 yet I conceive the chief thing intended therein is to imply that he doubted not but doing so he should there find sure and constant protection see the Note Psal 27.5 which is farther explained in the next clause I will trust in the covert of thy wings for which see the Notes Ruth 2.12 Psal 17.8 and 57.1 Vers 5. For thou O God hast heard my vows c. That is my prayers which with vows annexed I offered up unto thee thou hast given me the heritage of those that fear thy name that is those present and future blessings which are the peculiar portion of those that truly fear God and wherein the men of the world have no share at all as the love and favour of God c. Others conceive that this heritage of those that fear Gods name given to David was either the enjoyment of Gods holy ordinances in his tabernacle which indeed the faithfull did esteem their choicest heritage and whereof he had spoken in the foregoing verse I will abide in thy tabernacle for ever or else the quiet possession of the land of Canaan which God had promised to his people and which was indeed never conferred upon them in the largest extent thereof till the daies of David but now was given to him in regard of the government thereof and to his seed after him Vers 6. Thou wilt prolong the kings life and his yeares as many generations See the Note Psal 21.4 Vers 7. He shall abide before God for ever c. That is He shall constantly enjoy Gods favour and protection see the Note above vers 4. and likewise Psal 56.13 But understanding it of Christ it may be meant of his appearing in the presence of God for us Heb. 9.24 O prepare mercy and truth which may preserve him that is Furnish him with those graces which are wont to preserve both the persons and thrones of princes to wit mercy and compassion truth and equity and upright dealing according to that of Solomon Prov. 29.14 The king that faithfully judgeth the poor his throne shall be established for ever see the Note Psal 45.4 or else rather Provide means for his preservation out of thy mercy and faithfulnesse to him Vers 8. So will I sing praise unto thy name for ever c. See the Note Psal 34.1 that I may dayly perform my vows namely my vows of praise and thanksgiving for they only can be dayly performed And herein he referres to what he had said before vers 5. for thou O God hast heard my vows PSALM LXII Vers 1. TRuly my soul waiteth upon God David breaks forth into these words abruptly as one that had been long strugling with a temptation sometimes inclining one way sometimes another but yet at last having gotten the day concludes with confidence Truly my soul waiteth upon God as if he had said Let Satan or mine own corrupt heart suggest what they will to the contrary though the Lord may seem to have forsaken me in that he suffers mine enemies continually to molest me yet truly my soul waiteth upon God Vers 2. I shall not be greatly moved According to that of the Apostle 2 Cor. 4.8 9. we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed see 1 Cor. 10.13 See the Notes also Psal 13.4 and 16.8 and 21.7 and 37.24 Vers 3. How long will ye imagine mischief against a man c. That is against me why do so many of you conspire mischief against one poor man ye shall be slain all of you as a bowing wall shall ye be and as a tottering fence that is ye cannot stand long ere long ye will fall both suddenly and violently any small thing shall make you fall headlong yea your own envy and wickednesse shall ruine you as a bowing wall and a tottering fence will fall even with its own weight A wall when it cracks and bulks out may seem twice as broad as it was and therefore to stand very firm but yet it is certainly near to ruine and so David saith it would be with his enemies though they were swoln with pride and might look and talk bigly yet ere long they would certainly fall and be utterly ruined in an instant We have an expression much like this Isa 30.13 wherefore this iniquity shall be to you as a breach ready to fall swelling out in a high wall whose breaking cometh suddenly at an instant Vers 4. They only consult to cast him down from his excellency c. That is the man mentioned in the foregoing verse whom they sought to cast down from the regall dignity whereto God had anointed him they delight in lies that is in slanders and false flatteries or rather in those evil practices which will deceive those that rely thereon See the Note Psal 4.2 Vers 7. In God is my salvation and my glory See the Note Psal 3.3 Vers 8. Trust in him at all times c. See the Note Psal 34.1 Ye people pour out your heart before him See the Notes 1 Sam. 1.15 and Psal 42.4 Vers 9. Surely men of low degree are vanity and men of high degree are a lie c. To wit because they are poor weak creatures able of themselves to doe neither good nor evil and withall they are unstable and inconstant and oftentimes deceitfull and perfidious to be laid in the balance they are altogether or alike lighter then vanity that is if men do well weigh things in the judgement of right reason and do make just tryall of them they will find that all men are alike mere vanity or that if all mankind together be put in one scale and vanity in the other vanity will overweigh them Now the drift of inserting these words here is to confirm his foregoing advice that men should trust in God by shewing the vanity of trusting on men Yet some think the aim of this clause is to shew that men may safely trust in God because men are such poor vain creatures no way worthy their admiration or fear Vers 10. Trust not in oppression and become not vain in robbery c. That is Trust not in the wealth that is gotten by oppression and robbery nor in those sinfull practises or in any such like think not by any such evil courses to accomplish your desires And he calls this becoming vain in robbery because men do vainly deceive themselves when they trust in such things to which purpose the like expression is used Jer. 23.16 Hearken not unto the words of the prophets that prophesie unto you they make you vain yea and it may imply also that it argued lightnesse and vanity in them to be so ready to catch at these things for their safety and defence and that it would make them be
nation or we his people for thus they speak of themselves as one body with their forefathers to shew that the wonders wrought for their forefathers were a just ground of encouragement for them We have the like expressions Psal 81.5 and Hos 12.4 Vers 7. He ruleth by his power for ever c. As if he had said And therefore what he hath done for his people in former times he can doe still his eyes behold the nations to wit to observe their waies to rule and overrule them as he pleaseth let not the rebellious exalt themselves to wit because this omnipotent all-seeing God can easily destroy them Vers 10. Thou hast tryed us as silver is tryed That is with very sore and many afflictions as silver is tryed in a hot fire and many times see Psal 12.6 and the Note upon Job 23.10 yet not to destroy us but to purge away our corruptions and therefore when God tryeth his people with lighter afflictions he saith on the contrary Isa 48.10 Behold I have refined thee but not with silver or as silver Vers 11. Thou broughtest us into the net c. That is into bondage or into great streights and dangers on every side thou laidest affliction upon our loins that is by sore afflictions thou hast bereaved us of all strength and made us exceeding weak and feeble or thou hast suffered men to bind us in chains or thou hast layd very heavy burdens of affliction upon us or thou hast caused men to use us like pack-horses beating us and laying intolerable burdens upon us Vers 12. Thou hast caused men to ride over our heads c. That is we lying upon the ground as those do that are wounded in battel our enemies ride over our heads or they ride us like beasts because they that ride upon beasts are lifted up above their heads or do as it were fit or lean over their heads However the meaning is only this that their basest enemies having brought them into subjection did insult over them and abuse them with all possible cruelty scorn and contempt And indeed we have the like expression Isa 51.23 But I will put it that is the cup of trembling into the hand of them that afflict thee which have said to thy soul Bow down that we may go over and thou hast laid thy body as the ground and as the street to them that went over Vers 15. I will offer unto thee burnt-sacrifices of fatlings with the incense of rams That is with the smoke arising either from the whole burnt-offerings of rams or from the fat of rams which in peace-offerings was only burnt upon the altar for this it is that is here called incense to shew that how unsavory soever it might be in it self yet through Christ of whom all these sacrifices were types it was a sacrifice of a sweet-smelling savour unto God Yet some understand this of incense that was burnt with their sacrifices Vers 17. I cryed unto him with my mouth c. Some conceive that these words with my mouth are added to shew the certainty of this truth that God is most ready to hear the prayers of those that call upon him as if a husbandman should say to prove that God is most ready to blesse the work of his hands that is industrious in his calling With these hands of mine did I till this ground and sow it and thus and thus God was pleased to blesse my labours But for this see the Note Psal 3.4 And he was extolled with my tongue to wit by my returning him praise when he had granted my requests or by my praying for God is greatly exalted by his servants flying to him in all their necessities as their only hope and refuge Vers 18. If I regard iniquity in mine heart the Lord will not hear me That is If I have any evil intention in that which I beg of God according to that Jam. 4.3 Ye ask and receive not because ye ask amisse that ye may consume it upon your lusts or if I wittingly allow my self in or give my self over to any sin whatsoever praying but the whilst through inward self-flattery delighting in any sin and purposing to nuzzle my self therein yea though it should be only some inward lust of my heart God would not regard my prayers This I conceive is the drift of these words yet it may well be also that the Psalmist intended hereby to justify himself against the slanders of his enemies Vers 20. Blessed be God which hath not turned away my prayer nor his mercy from me So that though he did not regard iniquity in his heart as is said before ver 18. yet he ascribes it wholly to the mercy of God that his prayers were not rejected PSALM LXVII The Title TO the chief Musician on Neginoth See the Note on the Title of the 4. Psalm Vers 1. God be mercifull unto us and blesse us and cause his face to shine upon us There seems to be a clear allusion in these words to that form of prayer used by the Priests in blessing the people Numb 6.25 26. for which see the Notes there as also Psal 31.16 But yet what is here desired the following verse doth more fully shew Vers 2. That thy way may be known upon earth thy saving health among all nations As if they had said We do not desire merely that it may be well with us but that thy way that is thy dealings with thy people which are all mercy and truth Psal 25.10 see the Note there may be known upon earth that is to all the inhabitants of the earth and thy saving health among all nations that is and that the way which thou hast ordained for the saving of thy people may be known amongst all nations Because the sad calamities which the Church did often lye under were as a stumbling-block to other nations through their misunderstanding Gods intentions therein and kept them off from joyning themselves to the Church therefore the people of God do here desire that God by the discovery of his favour to his people would let all the world see his way to his people c. to wit how dearly he loves them how tenderly carefull he is over them to provide for them to protect and deliver them and to order all things for their salvation and not for their destruction that so this might bring in the heathen nations to joyn themselves to the Church of God So that by the way of God here is meant 1. generally all the waies of his speciall goodnesse and mercy to his people and 2. more particularly and especially that way of his saving health as it is expressed in the second clause that is that way which God hath ordained for the eternall salvation of his people through Christ whence it is that Christ is called the way Joh. 14.6 and Gods salvation Luk. 2.30 as also the doctrine of the Gospel is called the way of the Lord Act. 18.25 26.
brought us into the promised land thou didst still manifest thy fatherly care over us in that thou didst yearly refresh the land with seasonable showrs and thereby didst renew the strength of that thine inheritance see the Note Exod. 15.17 when it was dryed up and spent wearied as it were with the scorching heat of the Sun so that it grew faint for want of water and not able to yield fruit any longer This I conceive is the meaning of this place Yet some understand it of Gods refreshing his people his inheritance see the Note Deut. 4.20 with the showrs of the Gospel see the Note Deut. 11.11 Vers 10. Thy congregation hath dwelt therein c. This is added to shew the reason why God did yearly blesse the land with such encrease namely that his people might be provided for whom he had planted there and that the rather because it was indeed almost a miracle that such a spot of ground as Canaan was should nourish so many millions of people which is not now sufficient as some report to nourish the thousandth part of them Thou O God hast prepared of thy goodnesse to wit this land or rather this fruitfull encrease of the land for the poor that is thou givest so great an encrease that even the poor are provided for or thou hast provided liberally for thy poor people and so he calls them either to intimate that their condition would have been soon poor enough if God had not so provided for them and in reference to their poor condition in the wildernesse or in Egypt or their ancestours and all to magnify Gods goodnesse in setting his heart upon such a wretched people See the Note Deut. 26.5 Vers 11. The Lord gave the word c. Here David begins to speak of the victories God had given his people wherein he insists the longer because the praysing God for some late victories obtained was one chief thing intended in this Psalm The Lord gave the word that is By vanquishing their enemies for them God put a triumphant song into the mouths of his people or he caused the tidings of severall glorious victories to be brought to them great was the company of those that published it that is in every town and village the women came out for the word in the original here is in the feminine gender and that in great multitudes to sing songs of triumph concerning which custome see the Note 1 Sam. 18.6 That this may be also applyed to the publishing of the glad tidings of Christs victories over the world and death and Hell by the ministers of the Gospel who bring this treasure to men in earthen weak vessels I deny not but that it should be here intended I cannot see Vers 12. Kings of armies c. This may be taken as that song of triumph which the women should sing implyed in the foregoing verse or else as the words of David wherein he continueth the relation of the Churches victories Kings of armies that is Kings attended and furnished with divers and mighty armies did flee apace to wit as stricken with great terrour yea the words in the originall did flee did flee may imply that they were often and suddenly put to flight and that they fled severall waies and farre away see Deut. 28.25 And she that tarried at home divided the spoile that is the women that stayed at home and the meaning is either that the souldiers had such rich spoile that at their return they had much to give away amongst their wives and daughters and friends or that the enemy was so wholly vanquished that the women did not fear to goe out to gather the spoile that was left in the field and so the mighty became a prey to weak ones And this may be applyed also to the victories of the Church in the daies of the Gospel over her enemies spirituall and temporall Vers 13. Though ye have lien among the pots c. This also may be taken as a part of the womens song before mentioned wherein they encourage the people of God or rather as the words of the Psalmist wherein from the great things he had recited which God had done for his people he encourageth them to trust in God for the time to come Though ye have lien amongst the pots that is though ye may be for a time in great darknesse and distresse in great streights and poverty kept in the basest bondage and drudgery like kitchin-scullions that lay themselves down to sleep amongst the pots or as some say like those scullions in an army which may be indeed particularly intended because the Psalmist is here speaking of war that skulk by night amongst the pots there to shelter themselves from the cold winds and rain so are all-over besmeared with dirt and smoak and soot yet shall ye be as the wings of a dove covered with silver and her feathers with yellow gold that is God will bring you again to a very prosperous condition and make you glorious by deliverance Yea and it may also imply that those afflictions should not impair their spirituall dignity and beauty but should rather promote it in that their faith and courage and other graces should shine the more brightly And how this may be applyed to that purity and glory wherewith Christ shall clothe those that were most wretched and loathsome in their naturall condition we may easily conceive As for his comparing them to doves see the Note Psal 55.6 Vers 14. When the Almighty scattered kings in it c. That is in the land of Canaan Gods inheritance mentioned vers 9 it was white as snow in Salmon to wit say some expositours with the bones of the slain scattered thereon But considering how this is joyned with the foregoing verse I rather think that in saying the land was white as snow in Salmon on the lofty tops whereof they say the snow used to lye all the year long David intended to signify that by those victories God had given them the land was brought as it were miraculously into a flourishing prosperous and joyfull condition which whitenesse signifieth that was in a darksome and dolefull condition before Vers 15. The hill of God is as the hill of Bashan a high hill c. Here David begins to set forth the chief priviledge which God had afforded his people and which was indeed the fountain from whence all other blessings did flow in unto them namely that God had chosen to dwell amongst them as his peculiar people for to intimate this he extols mount Sion whether they were now carrying the Ark the sign of Gods presence equalling it with or exalting it above all other hills whatsoever in this regard For so the words must needs be understood as they are render'd in our Translation The hill of God is as the hill of Bashan c. as if he had said Though Sion the hill of God be but a barren and a small low hill of
of Gods going forth with his people in their wars to subdue their enemies before them for having spoken in the foregoing verses how God would make his people victorious over their enemies as in former times when they fought with the king of Bashan and when they were carried through the red sea in relation thereto this may be added They that is the enemy to their terrour and thy people to their great encouragement have seen thy goings O God that is they have seen how thou hast gone before thy people as their captain to cause their enemies to sly before them or they have seen the strange way thou madest for them when thou ledst them through the red sea But yet because of that which is added in the following verses I rather conceive that the Psalmist begins to set forth the triumphant pomp of those that sang praises to God for their victories to wit either that which is described Exod. 15.1 20 21. after the drowning of Pharaoh and the Egyptians in the red sea of which mention was made before vers 22 or rather that of Davids carrying up the Ark into Sion with great solemnity as is largely described 1 Chro. 15. which was the occasion of composing this Psalm They have seen thy goings O God that is They that flocked together to behold this glorious sight have with great joy seen how thou wentest up in triumph amongst thy people even the goings of my God my King in the Sanctuary that is they have seen thy goings O God who dwellest in thy Sanctuary where thou hearest the prayers of thy people and from whence thou comest forth to their help or they have seen how thou wentest up amongst thy people when they went to praise thee in thy Sanctuary which is farther described in the following verse The singers went before c. Vers 26. Blesse ye God in the congregations even the Lord from the fountain of Israel This may be understood either as the words of the Psalmist or as the triumphant song sung by the people hinted in the foregoing verse the singers went before c. And it is divers waies expounded by Interpreters as 1. that the people of God are thereby stirred up to praise God from their hearts the fountain from whence all praises must flow that will be accepted of God or 2. to fetch their praises from the Scriptures the fountain of Gods Church from whence they must learn how to serve God or 3. to blesse the Lord Christ who was descended from the Patriarch Jacob of whom as concerning the flesh Christ came Rom. 9.5 But I think the meaning of the words is best expressed in the margin of our Bibles Blesse ye God even the Lord ye that are of the fountain of Israel that is all ye tribes that are sprung from Israel see the Note Deu. 33.28 Yet some make this the meaning of the words ye that are of the fountain of Israel that is that are true Israelites the genuine children of that faithfull and pious patriarch others understand the words mystically ye that had your spirituall being as members of the Church from the fountain of the Gospel preached which from Israel out of Sion flowed into all nations Vers 27. There is little Benjamin with their ruler c. That is with their rulers or princes or with him that was the head of their tribe which might be the rather added here to shew that this tribe though it was the least of all the tribes see the Note 1 Sam. 9.21 therefore called here little Benjamin haply also in allusion to Benjamins being the youngest least amongst all the sons of Jacob yet was a distinct tribe by it self and had their Ruler amongst the Heads of the tribes as others had the princes of Iudah and their counsell that is their counsellors or with their company that is those of the people of the tribe that came along with them However I conceive the drift of this verse is to describe the pompous train of those that attended the Ark when it was carried up into Sion and though some conceive that Benjamin and Iudah are expressed and so also afterwards the princes of Zebulun and the princes of Naphtali because these tribes had a speciall stroke in those victories which David had lately obtained and that Benjamin is named first because that tribe went first in the train yet I rather think that the Psalmists aim was by naming the chiefest and the meanest of the tribes Iudah and Benjamin these two that were nearest to Jerusalem and Zebulun and Naphtali that were farthest off figuratively to imply that all the tribes were there and that the rather to shew that the civill wars being ended and all the kingdome reduced to obedience the whole nation was now unanimously joyned in seeking to promote the worship of God and that Benjamin is named first that David might not seem to neglect that tribe that had been most violent for Sauls family against him As for those that apply this whole Psalm to Christ they understand this verse of the Apostles who were many of them of the tribe of Judah as being the brethren of Christ and many of Galilee where lay the portion of the tribes of Zebulun and Naphtali and by little Beniamin they understand Paul who was the last called of all the Apostles and tearmed the least of the Apostles and was indeed of Benjamins tribe But there is no necessity of applying all the passages of the Psalm to the daies of the Gospel Vers 28. Thy God hath commanded thy strength c. That is God that hath taken thee for his peculiar people hath established thy kingdome with great strength and hath given thee strength to vanquish thine enemies strengthen O God that which thou hast wrought for us that is settle and strengthen more and more the kingdome and dominion thou hast conferred upon us confirm continue and encrease the victories thou hast given us and the benefits thou hast bestowed on us And this also may be applyed to the kingdome of Christ Vers 29. Because of thy temple at Ierusalem c. That is Because thou art present amongst us in thy Temple which shall be or thy Tabernacle which is at Jerusalem for it may be referred to either of them see the Note 1 Sam. 1.9 and dost manifest this by the wonderfull things thou doest for us shall kings bring presents unto thee that is the kings that shall successively rule over thy people shall bring gratulatory sacrifices and offerings unto thee or rather kings of forraign nations shall bring presents unto thy people by way of acknowledging that thou the great God of heaven and earth dwellest amongst them as thy people see 1 Kings 10.24 25. But this may be also understood as a prophecy of the calling of the Gentiles Vers 30. Rebuke the company of spear-men c. That is as the word in the originall signifies men armed with long spears like unto
therein is 1. that they might be hardened in their sins and so might never repent and become righteous or 2. which implyes the same that God would not justify them Let them not come into thy righteousnesse that is Do not pronounce them righteous let them not partake of that righteousnesse or faithfulnesse whereby thou art alwaies certainly wont to absolve and justify those that do truly believe and repent see the Note Psal 51.14 and so it is the same with that which is added in the next verse that they might not be numbered amongst the righteous or 3. which I like the best that they might never come into heaven for that is indeed called righteousnesse elsewhere as Psal 24.5 concerning which see the Note there Vers 28. Let them be blotted out of the book of the living c. That is Let them not be of the number of those that were from all eternity chosen and ordained both to the life of grace and of glory hereafter and accordingly when they die let them be cast into hell as it seems to be more clearly expressed in the following clause and not be written with the righteous Yet withall I conceive that this phrase of blotting them out of the book of the living may also imply a desire that however by outward profession they might be of the number of those that were the Church and people of God and thereupon might accordingly hope and boast that their names were written in heaven yet God would not own them for such yea that God would manifest that they were reprobates to wit either by casting them out of the Church as we see the Jews are not now the people of God but the Gentiles are succeeded in their room or by casting them out into utter darknesse The expression here used is the same with that Ezek. 13.9 concerning the false prophets they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel c. I know indeed some understand both of being cut off by death But for this and other things see the Note Exod. 32.34 Vers 29. But I am poor and sorrowfull c. That is afflicted and broken-hearted see Psal 40.17 yet some apply it to the poverty and low estate of Christ let thy salvation O God set me on high that is let it set me above the reach of mine enemies see the Note Psal 28.9 But this too some understand of Christs ascension Vers 31. This also c. Having said in the foregoing verse I will praise the name of God c. he adds This also shall please the Lord better then an ox or bullock that hath horns and hoofs and either the drift of these last words that hath horns and hoofs is to set forth what bullock he meant to wit one that was young and tender whose horns began to bud forth and whose hoofs began to harden or one that was for years ripe and fit for sacrifice thereby to set forth that thanksgiving was more acceptable to God then any the choicest sacrifice or else they are added by way of slighting those legall sacrifices of brute beasts in comparison of that reasonable service of praise as if he had said the calves of our lips so the prophet calls our praising God Hos 14.2 is a sacrifice far more acceptable to the Lord then calves or bullocks that have horns and hoofs Vers 32. The humble shall see this and be glad c. See the Notes Psal 34.2 and 40.3 and your hearts shall live that seek God that is your hearts that were in a manner dead within you because of mine or your own sad distresses shall be revived again see the Note Psal 22.26 Vers 33. For the Lord heareth the poor and despiseth not his prisoners That is his servants that are brought into the straights of any distresse by Gods afflicting hand for their sins or those that are persecuted and bound for his sake or for his truth and cause Vers 35. For God will save Sion and will build the cities of Iudah c. David foreseeing by the spirit of prophesy the great calamities that would befall the land and people of Israel in succeeding times doth here foretell for the encouragement of the faithfull that the reformation begun amongst them by the setting up of his throne should be carried on that God would preserve Sion the place of his publick worship with which he begins because the maintenance of Gods worship was the foundation of all their happinesse and that he would cause the whole kingdome to prosper and flourish unto the coming of Christ of whose kingdome his was a type and withall the same he intends also concerning the Church of Christ Gods spirituall Sion see the Note Psal 2.6 that they may dwell there and have it in possession that is that the faithfull Israelites may dwell long in Sion and in the land of Canaan see the Note 2 Sam. 7.10 and that the faithfull may continue in the Church and after this life may dwell for ever in the heavenly Canaan Vers 36. The seed also of his servants shall inherit it c. This must be understood as the former verse 1. of the faithfull Israelites continuing in the land which God had given them and some understand it of the times when the Jews shall be converted to Christ and 2. of the true believers abiding in the Church and at last for ever with God in heaven PSALM LXX Vers 1. MAke haste O God to deliver me c. See the Notes Psal 40.13 c. where we have this whole Psalm almost word for word PSALM LXXI Vers 1. IN thee O Lord do I put my trust c. Many passages in this Psalm make it most probable that this Psalm was composed by David in his old age when his son Absalom was risen up against him see vers 9 and 18. But for the two first verses see the Notes Psal 31.1 2. Vers 7. I am as a wonder unto many c. That is say some Expositours either 1. because thou hast so wondrously advanced me raising me from keeping sheep to sit on the throne of Israel and hast alwaies hitherto so miraculously preserved me or 2. because I walk so strictly and because my waies seem so strange to them in that I restrain my self from that liberty and from those pleasures to which others give up themselves and can so willingly expose my self to so great troubles for conscience sake and then bear them too with patience and chearfulnesse according to that which Peter saith to the faithfull in those times 1 Pet. 4 4· they think it strange that you run not with them to the same excesse of riot or 3. because thou hast now forsaken me who have alwaies served thee so constantly and trusted in thee with so much confidence But I rather conceive the meaning is that because of his uncouth waies and because of the grievous afflictions
wondrous things To wit by his own power this seems to be added in reference to the wonderfull goodnesse of God in continuing the kingdome to Solomons posterity notwithstanding many of them did so often provoke God to have utterly destroyed them but especially with reference to Gods wonderfull works in the Churches redemption by Christ her miraculous preservation maugre the rage of Satan against her and the many other benefits we enjoy by his kingly office Vers 19. Let the whole earth be filled with his glory c. This seems also to be spoken with respect to the times of the Gospel Amen amen see the Note Ps 41.13 Vers 20. The prayers of David the son of Iesse are ended For the adding of those words the son of Iesse see the Notes 2 Sam. 23.1 It is evident that the 86 the 110 divers of the following Psalms besides were composed by David and therefore it well may be questioned why it is said that here the prayers of David are ended But to this divers answers are given by Expositours as 1. that this was the last Psalm that David composed and haply placed last in the order of the Psalms that since the order of the Psalms was transposed or 2. that this was the last of the Psalms which David joyned together in a book that the following Psalms wherein there are some also that David himself did afterwards compose were collected by some other holy man of God joyned to that book of Psalms which David had formerly made or 3. that this is added here because hither to we have had Davids Psalms but now those that next follow were composed by Asaph and others And indeed if it were clear that the following Psalms were not composed by David it might well be said in this regard that here the prayers of David are ended though some Psalms of Davids making be afterwards inserted as it is said The words of Iob are ended because his reasoning with his friends doth there end though some words that Job spake are afterwards inserted in that book as ch 40.3 4 5 ch 42.1 2 c. PSALM LXXIII Vers 1. TRuly or yet God is good to Israel even to such as are of a clean heart That is that are upright-hearted amongst the people of God Yet some would have the meaning of these words to be this that they whose hearts are clear from passion do know God to be good though others being under temptation and disturbed with passion cannot often be so perswaded With the like abrupt expression the 62. Psalm begins concerning which see the Note there Vers 2. But as for me c. As if he had said Though this be so and I knew it well enough as having had frequent experience of Gods manifold goodness both to my self other his faithfull servants and though I have alwaies endeavoured in all things to approve my self to God yet my feet were almost gone that is I was almost transported beyond the bounds of piety even to the accusing of God in words at least in thought of injustice and unfaithfulnesse or I had almost fallen from this perswasion of heart concerning the goodnesse of God to the righteous and from believing the truth of Gods promises yea almost from the uprightnesse of my waies yielding to doe as those wicked men did whom the Lord thus prospered And observable it is that all sinfull slips were so grievous to David that he laments here even that his steps had wel-nigh slipped Vers 4. For there are no bands in their death c. This may be understood either 1. of the sodainnesse of their death to wit that they drop as it were on a sodain into the grave without any foregoing sicknesse or pain which then is more fully set forth in the following clause but their strength is firm not wasted by any foregoing sicknesse see the Note Job 21.13 or 2. of the gentlenesse and easinesse of their death that they do not die a hard and bitter death either by reason of inward gripes and pinches of conscience and terrours of mind or of bodily pangs and strugglings with death their souls being bound within them as with bands which death hath much adoe to untie or break so that they cannot depart or at least are long held back as with bands from dying but how this can agree with that following clause but their strength is firm I cannot well see or 3. of their dying a naturall death to wit that they are never brought to die as malefactours being bound with bands cords or chains and that because the laws can take no hold of them whatever wickednesse they commit by reason of their riches and greatnesse they are sure to escape or 4. of their dying in a good old age namely that they are not violently dragged to an untimely death by any sicknesse or dismall casualty but having sweetly passed over the whole natural course of their lives they quietly give up the ghost And their strength is firm that is proportionably to their years all their life long they are strong and healthfull till at last being spent by mere old age their life is expired and they goe down into the grave Vers 6. Therefore pride compasseth them about as a chain c. That is Because of this their prosperous condition they carry themselves proudly in every regard in their countenance speech gesture c. as some men will do when they have gotten a chain of gold they grow highly conceited of themselves being ready still to boast of and advance themselves and to despise others or they please themselves and glory in their pride as esteeming it an ornament to them violence covereth them as a garment as if he should have said And by reason of this their pride they become bold cruell and violent oppressors of others for this expression of violence covering them as a garment is to imply that they do not only conceive it in their minds but also expresse it outwardly in their deeds yea and glory in it as men do in some gorgeous attire seeking to outstrip one another herein as they seek to outstrip one another in bravery and perhaps wearing the trophies of their oppressions in a way of boasting And to this some adde also that oppression is as constantly their practice as it is for men every day to put on their garments and that hereby they seek to defend themselves as men shelter themselves from the cold by their raiment But however the main drift in alledging this is to set forth how strange it might seem that when men did thus abuse the bounty and goodnesse of God he should notwithstanding suffer and prosper them still Vers 7. Their eyes stand out with fatnesse c. Because the fatnesse of the face makes the eyes to be hidden rather then to stand out some would have this clause rendered thus Their eyes goe out with fatnesse meaning that they had scarce any
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
heart desire and delight and purpose and resolve to be going in those waies that lead to thy house that he may enjoy thy presence there so that the thoughts of his heart are continually upon that Yet some understand this last clause of those whose hearts are set to walk in the waies of Gods commandements Vers 6. Who passing through the valley of Baca make it a well c. That is who do chearfully passe through any difficulties which they meet with in the way as they goe up to Gods house Some think that there was a valley through which some of the Israelites were to goe as they went up to Zion that was called the valley of Baca. But because the word Baca may be rendered tears or mulberry trees as it is in the margin of our Bibles the meaning of these words seems to be this who passing through the valley of tears to wit by reason of the many troubles and difficulties they meet with in their way or through the valley of mulberry trees that is through dry and sandy desarts because in such places mulbery trees are wont to grow make it a well that is forget their thirst by reason of their eagernesse to goe up to Gods house and that dry valley is to them all one as if it were a valley full of springs and wells of water or they make it a well that is rather then they will be hindered from going up to Gods house with much labour they dig wells and springs of water all the way as they goe for the refreshing of themselves and the encouragement of others that are to goe that way and where the ground will not yield any springs they digge pits or make cisterns for the receiving and keeping of rain-water so that all the way along it seems to be as a well It may also be rendered who passing through the valley of mulberry trees make him a well and then the meaning must be that the remembrance of God to whom they are going is to them as a well of living waters to refresh their spirits it makes them not mind their thirst but goe chearfully on through all difficulties The rain also filleth the pools that is through Gods grace and favour to them the pits and cisterns they have digged and made are filled with rain or by their longing desire and hope of meeting with their God in Zion they are refreshed as with showrs of rain Vers 7. They goe from strength to strength c. That is In stead of being wearied with their journey they shall rather gather strength as they goe and grow stronger and stronger so eager they shall be in going up to Gods house It may also be rendered they goe from company to company and then the meaning is that they goe up by troops or companies or that as they goe along one troop doth ever and anon overtake another or that out of the great alacrity of their spirits as they goe along sometimes they joyn themselves to one company sometimes to another that they may hear Gods praises and talk together of Gods mercies till they all meet together at last in Zion Vers 8. O Lord God of hosts hear my prayer c. To wit for bringing me again to enjoy thy presence in thy Sanctuary And because he calls God here the Lord God of hosts some hereby are induced to think that David composed this Psalm when by following his wars abroad he was hindered from resorting to Gods house as at other times he was wont to do Vers 9. Look upon the face of thine anointed That is Look favourably upon me whom thou hast anointed to be king Yet because David was a type of Christ there may be also a request included in these words that God would be favourable to him in and through the mediation of that his promised Messiah Vers 10. I had rather be a dore-keeper in the house of my God then to dwell in the tents of wickednesse That is I had rather be in the meanest condition where I might daily worship God then to be in the highest place of honour and power or in the stateliest habitations of the great ones of the world or any other where wickednesse reigns Yet some also think that the word tents is used to imply their unstable and flitting condition However it may well be which some say that this is the rather added for the encouragement of the sons of Korah to whom this Psalm was committed as appears in the Title who were porters or door-keepers in the house of God as is clear 1 Chron. 9.19 and 26.1 Vers 11. For the Lord God is a Sun To wit in that he doth enlighten and enliven his Church when as all the world besides lye under darknesse and the shadow of death and in that he doth chear and warm and comfort the hearts of his people by his lightsome countenance and is the fountain from whence all blessings and comforts are derived to them The Lord will give grace and glory That is saving grace here and the glory of heaven hereafter or he will receive them into his grace and favour and afterward raise them to great dignity and honour Vers 12. Blessed is the man that trusteth in thee To wit though he be for a time deprived of thy presence in the Sanctuary PSALM LXXXV Vers 1. LOrd thou hast been favourable unto thy land c. That is Thou hast formerly of thine own free grace shewed mercy to thy people whom thou didst plant in the land of Canaan and amongst whom thou wert pleased to dwell there thou hast brought back the captivity of Iacob that is thou hast formerly delivered thy people out of bondage And it may be meant either of their deliverance out of Egypt if this Psalm were composed for the use of the faithfull when they were under the Babylonian captivity or else of their deliverance out of Babylon if it were composed after that when they were under the tyranny of Antiochus or else in generall of all former deliverances when their enemies about them had brought them into bondage See also the Note Psal 14.7 Vers 4. Turn us O God of our salvation See the Note Psal 80.3 Vers 6. Wilt thou not revive us again c. See the Notes Psal 71.20 80.18 Vers 7. Shew us thy mercy O Lord. As if they had said Be mercifull to us for on thy mercy alone we depend and yet hereof for the present there is not the least appearance But see the Notes Psal 4.6 and 50.23 Vers 8. I will hear what God the Lord will speak c. This may be taken either as spoken by the Psalmist in his own name or in the name of all the faithful jointly together as if they were one person And it is added by way of correcting that which went before as if he had said What do I mean thus to complain I will rather patiently with still silence wait upon God
exceeding terrible to those that will not submit to his government for here he sets forth Christ as it were appearing from heaven to pour forth his wrath upon his enemies in the black darknesse of some stormy cloud much according to that description which we have of Gods proceeding in judgement against men 2 Sam. 22.8 for which see the Notes there And the drift of this is partly to make his people the more fearfull of disobeying his commands and partly to let them see how able he is to confound at his pleasure both his and their enemies I know some do understand this of Christs coming in the clouds with power and great glory to judge the world Matth. 24.30 but I see no reason why we should restrain the words to that As for the next clause righteousnesse and judgement are the habitation of his throne the meaning may be that the Lord Christ will make men holy just and righteous yea by the imputation of his righteousnesse perfectly such and that by his Word and spirit he will cause them to doe that which is just and right in all their waies But see also the Note Psal 89.14 Vers 3. A fire goeth before him and burneth up his enemies round about That is His judgements like a consuming fire shall destroy all his enemies see again the Notes 2 Sam. 22.8 13 15. Psal 50.3 Vers 4. The earth saw and trembled This may be meant either of the earth it self or of the inhabitants of the earth who shall will they nill they see the unresistable power and wrath of the Lord Christ and tremble at it See the Notes 2 Sam. 22.8 Psal 46.6 and 60.2 and 76.8 Vers 5. The hills melted like wax at the presence of the Lord. To wit by the fire and lightnings mentioned in the foregoing verses And this also may be meant either of the hills literally to wit that the Lord in his wrath can quickly consume them or else of the great ones of the world or those whose hearts do most swell and rise against God that they shall faint and fade away when the Lord breaks forth in his wrath against them See the Note Psal 22.14 Vers 6. The heavens declare his righteousnesse c. That is the angels or the judgements of God manifested from heaven whether by tempestuous storms thunder and lightening or otherwise see the Note Psal 50.6 the people see his glory to wit as it is manifested in his righteousnesse and judgements And this implyes the calling of the Gentiles Vers 7. Confounded be all they that serve graven images c. Upon the consideration of the glory and divine majesty of Christ the king of the Church the Psalmist breaks forth into this expression of his detestation of all idol-worship and his desire of the enlargement of Christs kingdome and it is as if he had said Let the glory of this king make all idolaters ashamed and even confounded for their former brutish folly and so come in and submit to him or else let them be confounded and destroyed And herein there is also a prophesy implyed that when Christs kingdome was erected by the preaching of the Gospel this should be done As for the last clause worship him all ye gods the Apostle doth expresly understand it of the holy angels Heb. 1.6 where to prove that Christ was preferred above the angels he cites this place And again when he bringeth in the first-begotten into the world he saith And let the angels of God worship him But though the angels are included and thence the place is so cited by the Apostle yet it may be also extended to all that are called gods see the Note Exod. 22.28 yea to the heathens idol-gods worship him all ye gods as if he had said Let every thing that is falsly esteemed and worshipped as God yield and submit it self to this true God and king of his Church Vers 8. Sion heard and was glad and the daughters of Iudah rejoyced because of thy judgements That is they heard by the preaching of the Gospel of Christs coming into the world to erect his kingdome in his Church after he had vanquished all his and their spirituall enemies and of his governing his Church with all exact righteousnesse and particularly of the confusion and ruine of idolaters and the spreading of his kingdome throughout the world and this was matter of great joy to them Now though this may be truly said of the whole Church yet this joy is here particularly ascribed to the Jews both because they were to have the first fruits of this joy and likewise because the Gospel of the kingdome was to goe out from them into all the world And then also it is said Sion heard rather then Sion saw both because they were to rejoyce in the hope hereof before it was accomplished in that it was revealed to them before-hand by the predictions of the Prophets and also because the kingdome of Christ was to spread it self so into the farthest parts of the world that they should rather hear the report of it then see it But see also the Note Psal 48.11 Vers 9. For thou Lord art high above all the earth c. To wit as having all things throughout the whole earth in subjection under thee thou art exalted far above all gods that is far above all principality and might and power and dominion c. Eph. 1.21 See also the Note Deut. 10.17 Vers 11. Light is sowen for the righteous c. Upon the promise made in the foregoing verse he preserveth the souls of his saints c. because it might be objected that they are often in a very afflicted condition by way of preventing this objection the Psalmist adds these words Light that is joy see the Note Esth 8.16 is sown for the righteous that is it is promised to and in and through Christ it is prepared for the righteous and in good time they shall be sure of it though for a time no such thing may be seen as it is with seed when it lyes covered under ground according to that Col. 3.3 ye are dead and your life is hid with Christ in God and that 1 Joh. 3.2 it doth not yet appear what we shall be yet at last it shall spring up and shall by degrees as the corn doth grow and encrease and as the light that shineth more and more unto the perfect day Prov. 4.18 till at last they shall reap a full harvest of joy in heaven Vers 12. Rejoyce in the Lord ye righteous c. See the Note Psal 32.11 and give thanks at the remembrance of his holinesse that is give praise to his holy name acknowledge that all the good you enjoy comes from him But see the Note Ps 30.4 PSALM XCVIII Vers 1. O Sing unto the Lord a new song c. See the Note Psal 33.3 for he hath done marvellous things This may be understood both of some wonderfull victory that God gave David over
of the waters the rising mountains and the low-laid valleys did then appear Vers 9. Thou hast set a bound that they may not passe over c. See the Notes Job 38.8 9 10. Vers 13. He watereth the hills from his chambers c. See the Note above vers 3. That which is here noted as remarkable is that even the mountains where there are no springs and brooks of water are yet watered with the dew and rain that fall from the clouds the earth is satisfied with the fruit of thy works that is with the rain which is thy work causing the clouds to be filled therewith and causing it to be showred down when thou pleasest upon the earth or with the rain which proceeds from the clouds or with the fruits which thou causest the earth by this means to bring forth Vers 14. He causeth the grasse to grow for the cattel and herb for the service of man c. That is and all kind of herbs which are for the use of man whether for food or physick that he that is that God may bring forth food out of the earth This I conceive is the meaning of these words Yet some Expositours understand them otherwise to wit that God causeth not the grasse only but the herb to grow for the cattel for the service of man that is that the cattel being nourished thereby may be serviceable to man That he may bring forth fruit out of the earth that is that man by his labour in tilling the earth may eat of the fruit thereof Vers 15. And wine that maketh glad the heart of man and oyl to make his face to shine c. To wit when it is used by men in their anointing of themselves with precious ointments for which see the Note Psal 23.5 Yet some understand it of the vertue that there is in oyl when it is eaten to chear the hearts of men and so to make them look with a chearfull and lightsome countenance according to that Prov. 15.13 A merry heart maketh a chearfull countenance However by joyning that which follows concerning the support of mans life by bread and bread which strengtheneth mans heart there is this covertly commended to our observation That God hath provided not only for mans necessity but also for his delight Vers 16. The trees of the Lord c. That is high and lofty trees as the cedars are called cedars of God Psal 80.10 though it be render'd in our translation the goodly cedars are full of sap whereas one might wonder how the earth should yield sap enough for trees of so mighty a height and so huge a bulk Or by the trees of the Lord may be meant such trees as grow of themselves by the sole providence of God and are not set or planted by man as the following clause seems to explain it the cedars of Lebanon which he hath planted Vers 19. He appointeth the moon for seasons c. See the Notes Gen. 1.14 the sun knoweth his going down see the Note Job 38.12 And here begins the relation of the works God created the fourth day Vers 21. The young lions roar after their prey c. That which the prophet saith Amos 3.4 Will a Lion roar in the forrest when he hath no prey will a young lion cry out of his den if he have taken nothing may seem to imply that lions use not to roar till they have taken their prey whereas the Psalmist here seems to say that they roar after their prey and do hereby as it were seek their prey of God But herein we shall find no contradiction if we consider 1. that a lion may be said to have a prey or to have taken his prey as the Prophet speaks because it is surely his when he hath once discovered it though he have not yet gotten it into his paws and 2. that it may well be that the lion is wont to wander up and down silently for fear of frighting away the beasts he seeks after till he hath espied a prey and then he may be said to roar both for his prey and because he hath gotten a prey And indeed Naturalists report that by the lions roaring even those creatures that are swifter of foot then he are so astonished that they fall down and are easily taken by him Vers 25. So is this great and wide sea c. Having said in the foregoing verse the earth is full of thy riches he adds so is this great and wide sea wherein are things creeping innumerable to wit things that creep along upon the ground or that glide in the waters And thus the Psalmist enters here upon the works created on the fifth day see Gen. 1.20 only he mentions not the fowls which were created also on that day because of them he had occasionally spoken before in speaking of the trees wherein they make their nests as for the same reason he omits also to speak of the beasts and cattel created on the sixth day because of them he had also occasionally spoken before Vers 26. There is that Leviathan c. See the Notes Job 41.1 c whom thou hast made to play therein This is said either 1. because these huge whales do by swimming and tumbling up and down in the sea and clapping their sinns and tails seem to sport themselves as other lesser fishes are wont to do or 2. because by reason of their great strength their overturning of boats or ships and hunting and devouring all other creatures that live in the waters is but a sport to them or 3. because they securely lord it in the sea not fearing man or any other creature whatsoever as upon the same account it is said of the Babylonians Habak 1.10 they shall scoff at the kings and the princes shall be a scorn unto them they shall deride every strong hold c. Vers 27. These wait all upon thee c. As if he had said Though there be such an infinite number of birds beasts and fishes yet thou providest for them all And in that expression of the creatures waiting upon God the Psalmist seems to allude to that which may be ordinarily seen in farms and countrey-houses to wit how the cattel and fowl will look and follow after those that at certain set times are wont to give them their meat and so likewise in the following clause that thou maist give them their meat in duo season where by their meat he intends the severall sorts of meat which he provides for the severall creatures according to their kinds and by those words in due season is hinted to us that provident care of God over them in that 1. he provides for them so liberally in the summer that there is a supply for them all the year after 2. that he provides for some of them severall sorts of food some at one time and some at another Vers 28. That thou givest them they gather c. Here again he alludes to the feeding
of fowls about a house by throwing of handfulls of corn to them thou openest thine hand that is thou givest them food liberally and they are filled that is fully satisfied Vers 29. Thou hidest thy face c. That is Thou forbearest to shew thy self any longer favourable to them to wit by withholding food from them by refusing to uphold them in their being as formerly they are troubled that is sorely distressed or they waste away see the Note Psal 30.7 thou takest away their breath they die and return to their dust that is to the dust of which they were created see the Note Gen. 1.20 Vers 30. Thou sendest forth thy spirit they are created thou renewest the face of the earth That is Though trees plants and herbs yea all living creatures die continually yet others by that vigour vitall spirit which God gives them do as continually spring up in their room so the face of the earth by a fresh succession of creatures is constantly renewed one generation passeth away and another generation cometh Eccles 1.4 So that by those words thy spirit here may be meant either that principle of life which God gives unto all things that live whereby the unreasonable creatures do both live breath which Solomon calls Eccles 3.21 the spirit of the beast that when they die goeth down to the earth or else that almighty quickning power whereby this life is wrought in the creatures and whereby therefore all things are preserved in their being and therefore some conceive it is said that God sends forth his spirit and they are created because this is the proper effect of the holy spirit of God Ver. 31. The glory of the Lord shall endure for ever the Lord shall rejoyce in his works That is The Lord shall preserve uphold his creatures that he may still delight himself in them Yet most Expositours conceive that in these words the Psalmist doth at least imply his desire that men might so acknowledge Gods bounty goodnesse in the creatures so use them to his glory that God might not repent that he had made them but that he might still rejoyce in them so still preserve them Vers 32. He looketh on the earth it trembleth he toucheth the hills they smoke Either to imply that it is indeed the mercy of God that he continueth his creatures or to imply how carefull men had need to be to give God cause to rejoyce in his works he sheweth here that by experience we may see how easily he could destroy the whole world in that an angry look from God will make the earth to tremble the least touch of his displeasure will burn up the mountains which is evident in the earthquakes the thunder lightnings that do often discover the mighty power of God but was most terribly discovered at mount Sinai when the Law was given whereto haply he doth here allude Vers 34. My meditation of him shall be sweet c. That is say some Expositours shall be pleasing to God But rather the Psalmist means that his meditating on the goodnesse of God in his wonderfull works should delight and refresh his heart and so make him praise God with much chearfulnesse as is expressed in the next words I will be glad in the Lord. Vers 35. Let the sinners be consumed out of the earth c. To wit because they give not God the glory due to him as the Creatour and governour of the whole world but by polluting and abusing his creatures through sin do keep the Lord from rejoycing in his works see vers 31. PSALM CV Vers 1. O Give thanks unto the Lord c. The first fifteen verses of this Psalm are a part of that Psalm which David composed to be sung at the removing of the Ark from the house of Obed Edom to the city of David and it was the first Psalm that was put into the hands of the Levites to be sung by them for so much therefore of this Psalm see the Notes 1 Chron. 16.7 22. Vers 16. He called for a famine upon the land c. See 2 Kings 8.1 he brake the whole staffe of bread see the Note Levit. 26.26 Vers 19. Vntill the time that his word came c. That is Joseph was laid in iron as it is said in the foregoing verse untill that came to passe which he had foretold when he interpreted the dreams of Pharaohs chief butler and baker that had been prisoners with him untill it came to be known to Pharaoh what a man he was to wit that he had the gift of interpreting dreams then the word of the Lord tried him that is that gift given him of God to interpret dreams or his interpreting of Pharaohs dreams which was given him of God made known what he was a man truly endued with a spirit of prophesy and thereupon Pharaoh did highly esteem him Thus many Expositours do understand these words But I rather conceive that the 1st clause untill the time that his word came hath relation not to that which went before concernīg Josephs imprisonmēt but to the following clause the word of the Lord tried him that accordingly the words are to be thus understood that until the time that his word came that is until that came to pass wch God had revealed to Joseph in his dreams concerning the great honour whereto he should be exalted or untill that came to passe which God had spoken that is which God had decreed concerning Joseph or untill Josephs word came that is till the condition which God had decreed concerning Joseph came to be discovered which was formerly unknown the word of the Lord tryed him that is so long the decree of God thus revealed to him in a dream being so long deferred before it was accomplished did try his faith and patience and constancy in his bondage and imprisonment Or it may be said that the word of the Lord tryed him because that word which God revealed to him in a dream being told his brethren was the occasion of all his sufferings wherewith he was tryed even as gold is tryed in the fire Vers 22. To bind his princes at his pleasure c. That is Pharaoh gave Joseph such absolute rule over his whole kingdome that it was in his power if he saw cause even to punish and imprison his princes and teach his senatours wisedome to wit by punishing them if they did any thing amisse or by the example of his wisedome in governing the people and that especially in that particular policy of his in ordering the corn that the land of Egypt yielded in the seven plenteous years implying that the wisest of the Egyptians such as were Pharaohs senatours that were made such for their eminent wisedome might learn wisedome of Joseph I know the first clause some understand only of Pharaohs princes being so obliged to Joseph and in such subjection to him that they were
said that God shewed his people light in giving them Christ who is the light of the world Joh. 8.12 by his word spirit doth enlighten all his people Bind the sacrifice with cords even unto the horns of the altar see the Note Exod. 27.2 PSALM CXIX Vers 1. BLessed are the undefiled in the way c. This is another of the Alphabeticall Psalms see the Note Psal 25.1 But here the Psalm being divided into 22. sections according to the number of the Hebrew letters each section consisting of eight verses all the verses in the first section begin with the first letter in the Hebrew Alphabet all in the second with the second letter so it is in all the sections on to the end of the Psalm And as for the matter of the Psalm it seems to be a collection which David made of the severall meditations that he had had concerning the Word of God upon his experience of the great benefit he had found thereby in all the various changes of condition that had befallen him And hence it is that there is not above two verses at the most wherein there is not some mention made of the word of God though it be under different tearms as namely the 90. 122. verses Vers 3. They also doe no iniquity c. That is They do not wittingly allow themselves to live in any sinfull way Vers 6. Then shall I not be ashamed when I have respect unto all thy commandements That is When not regarding what mine own reason or other men shall suggest I shall only mind what thy word enjoyneth resolving in all things to follow the direction thereof then shall I not be ashamed to wit of any thing I have done which is indeed the sure effect of sin What fruit had ye then in those things whereof ye are now ashamed but being free from an evil conscience I shall be able with comfort to look God man in the face yea though I meet with many crosses afflictions for this also may be included I shall not at the day of judgement be of the number of those who having flattered themselves with vain hopes of salvation shall be cast off with eternall shame confusion Dan. 12.2 Vers 7. I will praise thee with uprightnesse of heart when I shall have learned thy righteous judgements To wit so as to practise them according to that Joh. 6.45 Every man that hath heard hath learned of the Father cometh unto me indeed there is no true praising of God unlesse men praise him by the righteousnesse of their lives as well as by their words As for those words righteous judgements see the Note Psal 19.9 Vers 8. I will keep thy statutes O forsake me not utterly To wit neither 1. by withdrawing thy grace utterly from me though to try me thou shalt see fit to leave me for a time to my self nor 2. by hiding thy self over-long from me in any time of trouble lest I should be overcome by so sore a temptation Vers 9. Wherewithall shall a young man cleanse his way by taking heed therto according to thy word The Psalmist doth particularly here instance in young men 1. because youth is the time when men do usually make choice what course of life they will take whether to live piously or profanely therefore it is fit that they should especially consider of this that if they will addresse themselves to live holily righteously the only way to doe this is in all things to take direction from the word of God 2. because young men through their folly and weaknesse want of experience through the violent impetuousnesse of their lusts are hardliest restrained from their sinfull courses so that if the word may be effectuall to cleanse them from sin then much more others Vers 11. Thy word haue I hid in my heart c. Which is done by getting the knowledge of it by committing it to mind memory by thinking seriously of it upon all occasions by having alwaies a full purpose of heart to keep close thereto as the only rule of mans life by doing all this out of a high esteem of it dear affection to it as to some precious treasure Vers 12. Blessed art thou O Lord teach me thy statutes Either by blessed here is meant that God is praised blessed of all his creatures to wit for his goodnesse mercy to them because he filleth all things with his blessings then the argument that David useth here is that since God was so good gracious ready to give all his creatures occasion to blesse him therefore he would also deal so with him by teaching him his statutes or else that God is absolutely blessed happy in of himself consequently the fountain from whence all blisse is derived unto the creatures so upon this account he desires God to teach him his statutes that thereby he might become a sharer of his blessednesse Vers 17. Deal bountifully with thy servant that I may live keep thy word Two things therefore David here desires of God 1. that God would preserve his life which seemed to be in extreme danger 2. that being so preserved he might consecrate his life wholly to God service not desiring to live for any other cause but that he might keep his word And to this some adde that under these words that I may live he desires of God the spirituall life of grace or that he might live chearfully comfortably as being assured of Gods favour which is indeed only worthy the name of living Vers 18. Open thou mine eyes that I may behold wondrous things out of thy Law This may be meant of the wonderfull wisedome holinesse righteousnesse equity c. which do shine forth in Gods law of the wonderfull rewards there promised to the righteous the punishments denounced against the wicked the wonderfull works of God recorded in his word but especially of the wonderfull incomprehensible mysteries of the Gospel for the discovery whereof David had the more cause to desire the illumination of Gods spirit because they were only made known by dark types shadows in those times of the Law Vers 19. I am a stranger in the earth c. See the Note Gen. 47.9 This is laid down as the ground of the following petition hide not thy commandements from me that is suffer not thy commandements for want of the illumination of thy spirit to be hidden from me that 1. because being but a stranger upon earth having but a while to continue here it was fit that his chief care should be for heaven the land of rest where he was to dwell for ever ever 2. because being therefore here alwaies travelling towards heaven he had need of continual direction from the word of God to guide him in the way thither that the rather because naturally he knew no
more of the way that leads to heaven then men do know the way that leads from one place to another when they are in a strange countrey see also the Note Psal 39.12 Vers 20. My soul breaketh for the longing that it hath unto thy judgements at all times That is My spirit fails or faints within me or my soul in her eager desires after thy judgements is as the broken chawned earth when it gapes after the rain or I do so earnestly long after thy judgements that my heart doth even break through grief when I cannot come to enjoy them Vers 21. Thou hast rebuked the proud that are cursed c. That is Thou hast destroyed the proud contemners of thee of thy laws for the word rebuked see the Note Psal 6.1 which do erre from thy commandements that is that out of pride stubbornnesse refuse to walk in the waies that God hath enjoyned them Now the drift of the Psalmist in alledging this was to imply that even by the judgements of God upon those that despised his laws he might well be quickned in a holy endeavour carefully to observe them Vers 22. Remove from me reproach contempt c. That is Free me from that reproach contempt which wicked men have cast upon me for I have kept thy testimonies therefore have I no way deserved those foul aspersions but indeed it is for my keeping so close to thy testimonies that they have reproached me or for I have kept thy testimonies that is I have not been ashamed of thee thy service I have not abandoned thy truth thy waies because of their reproaches therefore I hope thou wilt clear mine innocency against thē that falsly accuse me Vers 23. Princes also c. As if he had said Not only the meaner sort of people but even Princes did sit speak against me to wit not only as they casually met together in private but especially when they sat in counsell together yea when they sat in the seat of judgement for so much those words did sit speak against me seem to imply but thy servant did meditate in thy statutes to wit thereby to comfort my self to strengthen my faith to learn how to carry my self in such a condition And hereby he would imply also that their speaking against him did no way beat him off from the waies of piety but rather encouraged him in them Vers 24. Thy testimonies also are my delight my counsellors David seems to speak here as a prince that doth nothing without the advice of his privy counsell And this he opposeth to that in the foregoing verse as if he had said Whilst princes sat together took counsell against me I betook my self to thy testimonies they were the men of my counsell as it is in the Originall Vers 25. My soul cleaveth unto the dust c. To wit through extreme distresse danger or through grief terrours of conscience but see the Note Psal 44.25 quicken thou me according to thy word see the Notes Psal 71.20 and 80.18 Vers 26. I have declared my waies c. That is all my streights and sorrows temptations sins every state condition wherein I was all my businesses and undertakings I have still made them known to thee thou heardest me to wit in doing for me what withall I then desired of thee teach me thy statutes as if he had said hear me therefore in this as thou hast done formerly for other things Vers 27. Make me to understand the way of thy precepts so shall I talk of thy wondrous works That is the wonderfull works that thou shalt work in doing this for my poor soul how herein thy power hath been magnified in my weaknesse or the wonderfull works recorded in the word for which see the Note above vers 18. And the drift of this is to set forth either 1. that if God would teach him then he would be ready upon all occasions to teach others or 2. how it would chear him in his afflictions making him with great joy to talk of the wonders of Gods word if the Lord would effectually teach him the way of his precepts And indeed unlesse men understand Gods word it is not possible they should take any delight in talking of it Vers 28. My soul melteth or as it is in the Hebrew droppeth for heavinesse The meaning is either that his soul did melt away as it were into tears drop by drop or that his strength did by little and little wast and passe away like water Vers 29. Remove from me the way of lying c. This may be meant either of the way of errour in doctrine or of the way of sin which may be called the way of lying because it deceives those that walk in it men are usually drawn thereinto by the false impostures of the world the devil And this he desires may be removed from him because he knew that his own corrupt nature was inclinable thereto though for the present he walked in the way of truth as he professeth in the next verse And accordingly we must understand the following clause grant me thy law graciously that is let me have that still to be the rule of my life imprint it in my heart that I may live according to the directions thereof Vers 31. I have stuck unto thy testimonies O Lord put me not to shame That is say some Expositours Suffer me not to fall into any such sinfull course as may expose me to shame amongst men likewise fill mine own conscience inwardly with confusion But rather his desire is that God would not by denying his requests or hiding himself from him in his troubles frustrate the hopes that he had in him so overwhelm his spirit with shame confusion give occasion to wicked men to insult over him but rather that he would give him cause still to persevere in the waies of his commandements with full assurance of his love favour Or else his request in these words may be only this that God would not suffer wicked men to reproach him for his care endeavour to keep his commandements Vers 32. I will run the way of thy commandements c. That is I will chearfully zealously observe thy commandements when thou shalt enlarge my heart which is meant of working in him 1. a greater measure of knowledge for so in regard of his great knowledge it is said of Solomon 1 Kings 4.29 that God gave Solomon wisedome understanding exceeding much largenesse of heart c. see the Note there 2. more strong degrees of love to God to his word c. as Paul expresseth his ardent love to the Corinthians 2 Cor. 6.11 O ye Corinthians our mouth is open unto you our heart is enlarged 3. especially an encrease of comfort joy through the assurance of Gods love favour in Jesus Christ for thus also
the joy of the Church is set forth upon the conversion of the Gentiles Isa 60.5 thine heart shall fear to wit with admiration be enlarged to wit with joy because the abundance of the sea shall be converted unto thee c. And indeed as sorrow streighteneth the heart so joy doth dilate enlarge it this spirituall joy is the true well-spring of all free forward chearfull obedience Vers 36. Encline my heart unto thy testimonies not unto covetousnesse And so consequently not unto any other sinfull lusts Only covetousnesse is particularly expressed because that doth in a speciall manner take men off from the love study of Gods law is the root of all evil hereby also is implyed that Gods testimonies are better then all riches Vers 37. Turn away mine eyes from beholding vanity c. That is from looking so after vain things as for them to neglect thy law from beholding them so as thereby to be brought inordinately to affect them to be intangled in any sinfull practise quicken thou me in thy way that is direct me so in thy way that I may live thereby or cause me to live according to thy laws or which I like the best cause me to walk on with all livelinesse chearfulnesse zeal in the way of thy commandements Vers 38. Stablish thy word unto thy servant c. That is By thy spirit assure me that thy promises shall be made good to me or Perform what thou hast promised to thy servant who is devoted to thy fear that is who am only desirous carefull that I may continually persevere in thy fear who am therefore one of those to whom those promises are made Vers 39. Turn away my reproach which I fear c. I conceive that this is much the same with that which he had said before vers 31. O Lord put me not to shame for which see the Note there Yet some Expositours do limit this to the reproach of loosing the kingdome promised or the reproaches which he feared would befall him for the sin which he had committed in the matter of Uriah again others with more probability because of those words which I fear do understand it of the reproach which shall be the portion of the wicked at the day of judgement as if he had said The reproaches of men I fear not but that which I fear is lest I should be cast off with shame before thy tribunal let not that I beseech thee Lord be my portion or else of his fear lest the word truth of God should suffer reproach by his means as if he had in vain made his boast of them And accordingly we must understand the following clause for thy judgements are good that is they are holy just righteous faithfull profitable delightfull to those that observe them as if he should have said Therefore let them be so to me let me not be ashamed of the hope I have placed in them or Therefore cause me still to cleave close to them and not to bring reproach upon my self by any sinfull swerving from them or Therefore it is not sit that I should be erproached by men as an evil doer as long as I observe these good judgements and make them my rule in all things whatsoever Vers 40. Behold I have longed after thy precepts quicken me in thy righteousnesse That is quicken me in thy law which is exactly righteous the only rule of true righteousnesse see the Note above vers 37 or quicken me according as thou art a righteous God see the Note Psal 5.8 what is meant by quickning see in the Note above vers 25. Vers 42. So shall I have wherewith to answer him that reproacheth me c. That is to confute stop the mouths of them that reproach me for being so strict in my waies for trusting in thy word namely by shewing how God hath made good his promises to me for I trust in thy word it is as if he had said therefore let me have wherewith to answer those that reproach me for my confidence therein Vers 43. And take not the word of truth utterly out of my mouth c. As if he had said Whereas I have hitherto made profession of thy truth gloried of thy promises bring me not now into such a condition either by withholding thy grace or by not affording the help thou hast promised me in my trouble that I should now be afraid to professe thy truth or to glory of thy promises as I have done at least though thou mayest to try me leave me in such a condition for a time yet let it be but for a time take not the word of truth utterly that is for ever out of my mouth for saith he I have hoped in thy judgements that is thy word promises or the judgements thou hast threatned against wicked men which thou hast said thou wilt execute on the behalf of thy faithfull servants Vers 45. And I will walk at liberty That is chearfully willingly securely as being delivered from the bondage of sin freed from those doubts fears and terrours wherewith wicked men are perplexed It is in the Hebrew I will walk at large for which see the Notes Psal 4.1 Vers 48. My hands also will I lift up unto thy commandements c. That is I will with all earnestnesse endeavour to doe what is therein enjoyned or I will with all eagernesse embrace and study them as men reach forth their hands to those things they do most earnestly desire Yet some conceive that in these words the Psalmist alludes to the lifting up of the hands in swearing or prayer that he desired to imply thereby that he would bind himself by an oath to the observation of Gods laws or that he would addresse himself to the study of them with prayer to God for assistance therein Vers 51. The proud have had me greatly in derision c. That is They have derided me with all possible bitternesse that continually day by day And who he means by the proud see in the Note above vers 21. Yet have I not declined from thy law that is from the study of thy law from the waies of piety therein prescribed or to seek redresse or comfort in my troubles any other way then from thy word Vers 52. I remembred thy judgements of old O Lord have comforted my self Some by Gods judgements here understand the laws of God which were written in mens hearts from the first creation But though these may be included yet it is clear that the righteous acts of the Lord recorded in the Scriptures which God as a just judge had executed in all ages according to the threatnings annexed to his laws both in the punishments of the wicked the deliverances of his righteous servants are the judgements wherewith David is said here to have comforted himself Vers 53.
that it was to be in Ephratah that is in Bethlehem Gen. 35.16 which was a very fruitfull place called therefore Ephratah which signifyeth fruitfulnesse as for the same cause also it was called Bethlehem that is the house of bread indeed it is not improbable that such a report might be spread abroad concerning Bethlem Ephratah in regard that many men might be inclinable to think that the city where David their king was born was likely to be made the seat both of the kingdome and Sanctuary we found it in the fields of the wood as if they should have said but now we have unexpectedly found that the place where the Ark must be settled is in the threshing-floor of Araunah the Jebusite see the Note 2 Sam. 24.18 which might be called the field of the woods because it was a woody placeâ— or in Jerusalem or mount Zion which might be so called because it was but a barren soil and compassed about with hils that were covered over with wood 3. That this is spoken of Davids removing the Ark to the city of Zion We heard of it at Ephratah that is the same of this solemn transporting of the Ark to Zion was brought unto us the inhabitants of Bethlem Ephratah we found it in the fields of the wood that is as is before noted in Kiriath-jearim for it is in the Hebrew in the fields of â—oar Joar differeth not much from jearim Or 4. that this was spoken by way of congratulating the bringing of the Ark in to the Temple according to the desire of David as into the place appointed of God for its settled abode We heard of it at Ephratah that is say some Expositours We heard of the ancient men in Bethlem Ephratah even when we were children where the Ark was to be settled or as others we heard of it of David the Ephrathite that is who was of Bethlem Ephratah accordingly we found it in the fields of the wood that is in Jerusalem or in mount Moriah the floor of Araunah as is before noted he being anointed king the place of the Arks settled abode is now discovered But to me the two first seem the most probable Vers 7. We will goe into his Tabernacle c. See the Note again Psal 43.3 we will worship at his foot-stool see the Notes 1 Chron. 28.2 Psal 99.5 In this verse the people are brought in resolving that since the Ark was now brought into the place which God had chosen for its setled abode they would now diligently frequent that place of his presence publick worship they speak as rejoycing at the benefit which thereby would redound to Gods people Vers 8. Arise O Lord into thy rest c. See the Note 2 Chron. 6.41 Vers 9. Let thy priests be clothed with righteousnesse c. That is Let them be righteous holy and live holily and righteously particularly let them carry themselves justly holily in the execution of their priestly office see the Note Job 29.14 And in this expression he alludes to the holy garments wherewith the Priests were clothed Exod. 28.23 In the 2. Chron 6.41 this clause is expressed thus Let thy Priests O Lord be clothed with salvation accordingly the meaning here may be Let the manifestation of thy righteousnesse in protecting them by thy grace providence in shewing thy self tenderly carefull over them be an ornament to them for which see the Note there And they therefore that think this Psalm was composed to be sung at the removing of the Ark from the house of Obed-Edom do conceive that David doth hereby implicitely desire that no such thing might now befall them as had before in the sudden death of Uzzah And let thy Saints shout for joy that is Let thy holy people exceedingly rejoyce in the manifold mercies which through thy favour they enjoy or particularly in the benefits they enjoy by means of the ministry of thy priests and the settling of the Ark amongst them I know that some understand this of the Levites whose work it was to praise God with singing of Psalms in the Temple But if we compare this with the place before cited 2 Chron. 6.41 it will clearly appear that the former exposition is the best Vers 10. For thy servant Davids sake c. That is say some Expositours for thy Christs sake who is often in the Scripture called David see the Note 2 Sam. 22.51 But others again conceive that David himself doth here desire that God would remember him his servant and make good his promises to him whom he had anointed king over Israel turn not away saith he the face of thine anointed And some restrain his request to this that God would not send him away without effecting the work he had undertaken of removing the Ark from the house of Obed-Edom to Zion as he had done before when Uzzah was smitten But I rather take it to be the prayer of Solomon or of the people on Solomons behalf to wit that God remembring the promises he had made to David out of the respect he bare to him who was a man after his own heart would not cast off his son Solomon that was anointed to succeed him in the throne out of his sight nor reject his prayers or frustrate him of his hope in building a Temple for the Lord as his father had appointed him all which will be evident by comparing this place with that 2 Chron. 6.42 Vers 11. The Lord hath sworn in truth unto David he will not turn from it Of the fruit of thy body will I set upon thy throne See the Notes 2 Sam. 7.11 16. and Psal 89.3 Vers 13. For the Lord hath chosen Zion c. See the Notes Psal 78.68 and 1 Kings 9.3 Vers 15. I will satisfie her poor with bread That is I will not only give them food enough but also by my blessing upon it cause their food to nourish and satisfie them Vers 17. There will I make the horn of David to bud c. That is In Zion I will make the strength and glory of his kingdome to grow up and encrease see the Notes 1 Sam. 2.1 10. 2 Sam. 22.3 Psal 89.24 But withall this expression of the budding of the horn of David seems to have respect both to the mean condition from which David was advanced as likewise to the strange growing up and shooting forth of his kingdome again in his posterity when it was brought very low as it was by the schism of the ten tribes that fell off to Jeroboam and often afterwards in their civill wars yea when it was in a manner cut off as it was in the Babylonian captivity but especially when it was so utterly ruined at last that there seemed to be no memoriall left of it yet then in Christ that horn of salvation Luk. 1.69 budded and sprang forth again and from Zion where indeed Christs kingdome began did spread
to be destroyed c. then the drift of the Pen-man of this Psalm might be to keep the people from being too much dejected especially from being polluted with the superstition and profanenesse of the nations amongst whom they lived in so lasting a captivity as seventy years to wit by propounding herein to them the example of the stedfast faith and piety of the holy Levites how they could not be intangled by the delicacies of Babylon but still groaned longed after Zion how they could not be wonne to do any thing that might be a dishonour to their God and their religion yea how they foretold the destruction both of the Edomites Babylonians vers 7 8. which shewed that they expected a time of deliverance 3. that those words here there we sat down are either to imply their long continuance in Babylon or else to set forth hereby their wearinesse after this toilsome labour or rather their sadnesse and sorrow for sitting is usually mentioned in the Scripture as the gesture of mourners as Job 2.12 So they that is Jobs friends when they found him in such a sad condition sat down with him upon the ground seven daies seven nights c. Jer. 15.17 I sat alone because of thine hand for thou hast filled me with indignation Lam. 2.10 The elders of the daughter of Zion sit upon the ground keep silence 4. that it is expressed that they sat down wept by the rivers of Babylon 1. because Babylon was a countrey full of goodly rivers see Ezek. 1.1 Dan. 10.4 the chief whereof were Tigris and Euphrates 2. because the captive Jews were not suffered to dwell amongst the Babylonians in their towns cities they being as odious to the Babylonians as formerly they had been to the Egyptians but were assigned to have their habitation by themselves in the countrey that they might there be set a work in their servile field-imployments so they lodged in the open field or at the best in some poor tents and cottages which there they reared up for themselves by the river side or 3. because they were wont when they had any leasure to retire thither by themselves and there to sit down bewail their condition or 4. that this might imply that the pleasures of Babylon which consisted much in their goodly rivers could not make them forget their sorrow for Zion but that even there they sat down and poured forth many sad penitentiall tears when they remembred Zion that is in what a sad condition poor Zion lay and how they were deprived of that comfort in Gods presence and publick worship they had formerly enjoyed Vers 2. We hanged our harps upon the willows in the midst thereof Because it may seem very improbable that the Levites should have so much leisure as to mind the saving of the musicall instruments of the Temple which are all comprehended under the harps here mentioned when the Babylonians were with such rage burning the city Temple of Jerusalem and making such a slaughter as they did amongst the inhabitants and when therefore they must needs have enough to doe to secure their own lives or that the mercilesse plundering souldiers would shew them so much favour as to let them retain their musicall instruments therefore some Expositours take these words We hanged our harps upon the willows to be only a figurative proverbial expression meaning only that there they bad adieu to their musicall instruments being brought into such a sad and dolefull condition But because there follows in the next verses an historicall relation of what the Babylonians said to them and what they answered again I conceive it is clear that the Psalmist relates what was actually done namely that they did indeed hang up their harps upon the willows in the open fields thereby shewing how little they regarded them and giving the Babylonians to understand in whose sight they did this that the pleasant shade of those willows by the rivers sides could not tempt them to make use of their musicall delights when as their souls were so oppressed with sorrow for the miseries of Zion Neither seems it to me so improbable either that the Levites should in that confusion of the sacking of Jerusalem endeavour with all sollicitous care to reserve to themselves and to carry away with them those holy precious remainders of the Temples utensils as memorials of Gods Zion and the delight they had formerly taken in Gods worship there and which in Gods good time they might hope again to use in the holy service of God as they had formerly done and haply as hoping they might allay their sorrow in their captivity by some musicall refreshings though afterwards they found themselves so overpressed with sorrow that they could not take any delight therein or that the Babylonians should afford this favour especially if we consider that they might out of curiosity desire to hear what the skill of the Hebrews was in those kinds of melody for which also see the following verse Vers 3. For c. This word shews that here another reason is given why they hanged up their harps upon the willows they that carried us away captives required of us a song they that wasted us that is that sacked us pillaged us laid our city on heaps as the Hebrew word signifies required of us mirth to wit not so much out of a desire to delight themselvs with the musick of the Hebrews or to heare what their skill was in playing singing though that some might have respect to as is before noted as by way of scoffing at them insulting over them Sing us say they one of the songs of Zion as if they had said what is your God dead to whom you were wont to sing If he were formerly delighted with your musick why do you give it over And observable it is that the Psalmist doth expresse this that it was they that carried them away captives that required this of them for this was 1. to imply how unreasonable a thing it was that they that had brought them into such a sad condition should require mirth of them 2. to imply the courage of these poor captives that being in bondage could yet in this refuse to gratify their lords masters Vers 4. How shall we song the Lords song in a strange land That is being in exile where we are overpressed with sorrow both for our own sufferings the sad condition wherein Zion lyes what heart do ye think we can have to sing especially considering that the Lord doth hereby call us to mourning Yea how dare we profane the holy songs of Zion composed for the worship of the Lord our God by singing them to an idolatrous heathenish people to make them merry and so to expose them to their derision and scorn This I conceive is the drift of this their answer Yet there may be in these words also a covert
practises of ungodly men therefore he concludes that God would destroy them And his drift herein might be to imply that being thus perswaded of the end of wicked men it was not likely that he should be guilty of those wicked plots and practises which his enemies did accuse him of but rather that he must needs resolve not to have to doe with any such lest partaking with them in their sins he should also partake with them in their plagues as he expresseth himself in the following words depart from me therefore ye bloudy men but see also the Notes Psal 6.8 and 26.4 Vers 20. For they speak against thee wickedly c. That is not covertly but openly they manifest their contempt of thee belch out blasphemies against thee and therefore it is no wonder though they slander me Or the meaning may be only this that they spake wickedly against God in that they spake against Gods servants against those things which they could not but know were done by Gods command And thine enemies take thy name in vain to wit by their perjuries and profane speeches of God or in that they talked of God but in the mean season fancied a God according to the conceits of their own brains a God that did neither mind nor would judge the wickednesse of men Vers 21. Do not I hate them O Lord that hate thee c. As if he had said So farre am I from those waies of wickednesse with which they charge me that Lord thou knowest there is nothing I so much abhorre as those cursed waies of wickednesse whereby men doe evidently declare themselves to be haters of thee and enemies to thee Vers 22. I count them mine enemies That is I do not conceal my hatred but declare it openly by avoiding their society carrying my self towards them in every other respect as if they were mine enemies though indeed I doe this not because they are enemies to me but because they are enemies to thee Vers 23. Search me O God c. To wit whether I be such a man as I am accused to be or as I have now professed my self to be as if he had said And accordingly deal both with me and my accusers that all men may see whether I or they be guilty before thee See the Notes also Job 31.6 Psal 26.2 Vers 24. And see if there be any wicked way in me c. In the Hebrew it is any way of pain or grief that is say some any way of wickednesse which may hereafter prove matter of anguish to mine own conscience or rather any thing wherein I do wrong or hurt to any man whatsoever or that may be grievous either to God or man It is therefore as if he had said My heart is deceitfull do thou therefore Lord try me and see whether there be any way of wickednesse in me that is any sinfull way to which I do wittingly give up my self or any grosse way of injustice and rebellion against thee And lead me in the way everlasting that is in the way that leads to life everlasting or the way that lasts for ever the way which ever was and ever shall be the way wherein thou hast appointed thy servants to walk to wit the way of piety as if he had said Uphold me in this mine integrity all my daies PSALM CXL Vers 1. DEliver me O Lord from the evil man c. That is from men that persecute me of mere malice without any provocation thereto on my part And he means Saul and his complices Vers 2. Continually are they gathered together for war That is to make war or to plot how to make war or by their slanders to stir up others to make war against me Vers 3. They have sharpned their tongues like a serpent c. That is They have framed their slanders so that thereby they wound as mortally as doth the biting of a serpent see the Note Psal 57.4 adders poison is under their lips see the Note Psal 58.4 Vers 4. Who have purposed to overthrow my goings That is to frustrate and overturn all my counsels and undertakings or to overthrow and ruine me Vers 9. As for the head of those that compasse me about let the mischief of their own lips cover them That is say some expositours let their imprecations fall upon themselves see the Notes Psal 109.17 18 or rather let their own lips be their ruine for which see the Note Psal 64.8 Having said in the seventh verse that God had covered his head in the day of battell here he desires that on the contrary the mischief his enemies sought to bring upon him by their lyes and slanders might fall upon their own heads so overwhelm destroy them see the Note Psal 7.16 But yet some understand this verse thus As for the head of those that compasse me about that is As for the chief ringleader of mine enemies to wit Saul let the mischief of their own lips cover them to wit him his parasites Vers 10. Let burning coals fall upon them c. To wit as cast forth upon them from the God of heaven and see the Note Psal 11.6 Yet some think that the drift of these words is this Let the burning coals of their cruell slanders fall upon themselves Let them be cast into the fire into deep pits that they rise not up again that is into mischiefs which may be their utter ruine and out of which they shall never be able to recover themselves It is as if he had said As they digged pits for others so let them fall into pits irrecoverably yea and some understand this of the pit and fire of hell Vers 11. Let not an evil speaker be established in the earth c. That is let him not prosper in his waies or let him not long continue upon earth either in himself or in his posterity That which we translate an evil speaker is in the Original a man of tongue but thereby is meant at least principally one that by slanders and evil deceitfull speaking seeks the ruine of Gods servants rather then by open violence of which he speaks in the following clause evil shall hunt the violent man to overthrow him to wit as he hath hunted the righteous to destroy them Vers 13. Surely the righteous shall give thanks unto thy name c. That is Though they may be sorely oppressed for a time yet sooner or later by delivering them thou wilt certainly give them occasion with great joy to praise thy name the upright shall dwell in thy presence that is say some they shall be alwaies offering sacrifices to thee or rather they shall alwaies enjoy thy favour and protection as those of a mans family are continually under his eye care shall at last dwell for ever with thee in heaven But see also the Notes Psal 56.13 61.7 PSAL. CXLI Vers 2. LEt my prayer be set forth before thee as incense
within me is desolate that is destitute of all strength and void of all comfort Vers 5. I remember the daies of old c. See the Notes Psal 25.6 77.5 11. Vers 6. My soul thirsteth after thee as a thirsty land c. See the Notes Psal 42.2 and 63.1 Vers 7. Hide not thy face from me lest I be like unto them that goe down into the pit See the Notes Psal 28.1 88.3 Vers 8. Cause me to hear thy loving kindnesse in the morning That is say some Expositours When in the morning I pray unto thee let thy spirit inwardly assure me of thy mercy to me or rather let me speedily find that thou hast been mercifull to me see the Notes Psal 5.3 51.8 That which he intended hereby might be that he might speedily or in the morning heare that Saul had given over seeking and pursuing after him Cause me to know the way wherein I should walk c. That is how I may in all things conform my self to thy commandements or rather what course I may take that I may escape out of the hands of mine enemies who now know not which way to turn my self for I lift up my soul unto thee see the Note Psal 25.1 Vers 10. Teach me to doe thy will for thou art my God c. That is Enable me to live so that I may not doe any thing which is contrary to thy commands chiefly he intended hereby that he might not be provoked by the injurious dealings of his adversaries to speak or do any thing that was evil nor might be tempted by any sinfull way to rid himself out of his troubles Thy spirit is good lead me into the land of uprightnesse as if he had said Leave me not to mine own corrupt spirit which will certainly mislead me neither suffer me to be seduced by wicked men or by any unclean spirits which he might the rather intend because he knew how Saul had been troubled with an evil spirit sent from the Lord 1. Sam. 16.14 but let thy blessed and holy spirit the authour of all the good that is in thy people lead me into the land of uprightnesse that is into the way of upright walking or into such a way or land or ground where all is plain clear even see the Note Psal 5.8 that is into such a condition where I may be amongst those that walk uprightly or where there may be nothing to draw me aside from walking uprightly or to drive me into any crooked by-waies of wickednesse For so this phrase is used likewise Isa 26.10 Let favour be shewed to the wicked yet will he not learn righteousnesse in the land of uprightnesse will he deal unjustly that is he will persist in his wicked waies though he live where righteousnesse is both taught professed practised by others or he will turn aside out of Gods way where it is evenest straightest plainest easiest both to find follow This I conceive is the meaning of these words Others understand by the land of uprightnesse the city of Jerusalem where uprightnesse was taught where God was sincerely served worshipped others understand thereby the state of the Saints in heaven wherein uprightnesse shall dwell for ever those new heavens and new earth wherein dwelleth righteousnesse as S. Peter speaketh 2 Pet. 3.13 Vers 11. Quicken me O Lord for thy names sake That is Deliver me out of those desperate dangers wherein I am no other then as a dead man in the eye of reason see also the Note Psal 80.18 Vers 12. Destroy all them that afflict my soul for I am thy servant That is Thou hast chosen me to be thy servant and I am desirous to doe thee the best service I am able and therefore I know thou wilt take my part against mine enemies See the Note Psal 86.16 PSALM CXLIV Vers 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight To wit that had been formerly inured only to handle a sheep-hook and to play on a harp and not to meddle with weapons of war this discovering clearly that he had been extraordinarily taught of God herein And thus too by alledging what God had done for him he makes way for that request which follows in this Psalm that God would deliver him from his enemies as he had formerly done Vers 2. My goodnesse and my fortresse c. See the Note 2 Sam. 22.2 As for the last clause of this verse who subdueth my people under me though it may be extended to the Lords making him victorious over forreign nations which thereby became tributaries to him yet I conceive it is chiefly meant of Gods chusing and exalting him who was before of a mean condition to be king over his own people and of Gods bowing the hearts of that people to own him and submit to him as their king Vers 3. Lord what is man that thou takest knowledge of him c. See the Note Psal 8.4 Vers 4. Man is like to vanity c. That is to a vain thing or thing of nought there is nothing in him whereof he can boast wherein he can trust or wherewith he can deserve thy favour see the Note also Psal 62.9 his daies are as a shadow that passeth away to wit as the shadow of a bird flying over ones head or as any other shadow that goeth speedily out of ones sight and remembrance and is then gone as if it had never been but see the Notes also Psal 102.11 and 109.23 Vers 5. Bow thy heavens O Lord and come down c. See the Note 2 Sam. 22.10 touch the mountains and they shall smoke that is draw forth from the mountains those exhalations that may afterwards produce tempestuous storms or rather with thy black clouds and storms of rain thunder and lightning cause the mountains as it were to smoke see the Note Psal 104.32 But however that which hereby he desires is doubtlesse this that God would appear for him and by some extraordinary way destroy his mighty enemies that they might vanish as smoke Vers 6. Cast forth lightnings and scatter them shoot out thine arrows and destroy them See the Note 2 Sam. 22.15 Vers 7. Send thine hand from above c. See the Note 2 Sam. 22.7 rid me deliver me out of great waters see the Note 2 Sam. 22.5 Psal 32.6 and 69.1 from the hand of strange children which some understand of enemies of forreign nations living in a strange land as such countreys are called Psal 137.4 and worshippers of strange gods see the Note 2 Sam. 22.45 But the words of the following verse do make it clear that it is rather meant of those that were his enemies amongst his own people whom he tearms strange children because they were but bastard Israelites an adulterous generation as our Saviour tearmeth such as these were but see the Note Psal 54.3 Vers 8. Whose mouth speaketh vanity
confident of his protection blessing and he shall direct thy paths to wit by informing thee what to doe by enclining thy heart thereto and assisting thee in it Vers 7. Be not wise in thine own eyes c. This may be here inserted both with respect to the foregoing direction that was given concerning trusting in God because self-conceit doth usually make men trust in their own wisdome with neglect of God thinking that they can well enough order their waies without direction from the word wisdome of God or else with respect to the following words fear the Lord and depart from evil for because self-conceit makes men think they doe well when they sin greatly so to run on securely yea to defend themselves in their evil waies therefore first he gives this advice be not wise in thine own eyes which will make you follow your own corrupt reason both in matters of Gods worship and in the ordering of your life and conversation and then he addes fear the Lord and depart from evil Vers 8. It shall be health to thy navel marrow to thy bones That is It shall be the health strength of thy whole body see the Note chap. 4.22 By this word It may be meant wisdome or rather that which was mentioned in the last words of the foregoing verse fear the Lord depart from evil which is indeed the only true wisdome or it may be referred to all the foregoing precepts And the navel bones are mentioned in stead of the whole body either as comprehending the outward parts of the body under the navel the inward under the bones or else as putting the navel for the belly the inwards and all the tender vitall parts which have no bones in them the bones for all the severall bony limbs of the body Or else rather to expresse that the whole body shall be in health the navel is only mentioned either because the navel is the center of the whole body is as it were the button or knot whereby the sinews of the upper lower part of the body are knit together or because the health of the whole body doth chiefly depend on the soundnesse of the entralls vital parts which are here all comprehended under the navel because they are all as it were knit up within the belly by the navel and are together fastened by certain arteries to the navel see the Note Job 40.16 And then to expresse that the body should be strong the marrow in the bones is only mentioned because the bones are the main strength of the body bones full of marrow are a sign of a strong and vigorous body see Job 21.4 I know that some Expositours conceive that this promise is chiefly meant of restoring health to those that are sick and accordingly that there is in these words It shall be health to thy navel an allusion to the fomentations plaisters and unctions usually applyed to the navel for the healing of divers infirmities But the first exposition is clearly the best Vers 9. Honour the Lord with thy substance c. To wit by giving freely chearfully to charitable pious uses for hereby we acknowledge Gods Soveraignty over all and with thankfulnesse confesse that all we have we have received from him professe the reverent high account which we have of him yea hereby his publick worship by his ministers which is the Lords chief glory in this world is maintained Only still we must remember that what we give in this kind must be of that which is justly our own Honour the Lord with thy substance it must not be given out of vain-glory but with a sincere aim at Gods glory alone As for the next clause and with the first-fruits of all thine encrease see the Note Deut. 26.2 Vers 10. So shall thy barns be filled with plenty and thy presses shall burst out with new wine This may be spoken with reference to the wine-presses running over But I rather take it to be an hyperbolicall expression Vers 11. My son despise not the chastening of the Lord c. That is slight it not as those do that ascribe it to chance or fortune or that otherwise hardening their hearts against it are never troubled at it neither be weary of his correction that is be not impatient and discontented so as to be faint under it Vers 12. For whom the Lord loveth he correcteth even as a father the son in whom he delighteth See the Note Deut. 8.5 Vers 13. Happy is the man that findeth wisedome c. To wit upon diligent search made for it according to the direction formerly given chap. 2.3 4 and the man that getteth understanding it is in the Hebrew that draweth out understanding to wit as silver is drawn up out of a mine whereto he had alluded before chap. 2.4 If thou seekest her as silver c. Yet some understand this of mens bringing out the wisdome they have gotten for the instruction and good of others Vers 14. For the merchandise of it is better then the merchandise of silver c. As if he had said By making use of wisdome there is more to be gotten then by trading with any merchandise whatsoever or rather that wisdome is a more precious commodity then silver or fine gold that there is more to be gotten by trading for wisdome then by trading for any other commodity whatsoever Vers 16. Length of daies is in her right hand c. See the Note above vers 2. wisedome is here set forth as some great Lady that doth plentifully as it were with both hands bestow rewards upon her favourites followers and in her left hand riches and honour that is wealth great preferments or at least an honourable esteem amongst those with whom they live Vers 17. Her waies are waies of pleasantnesse c. As if he had said Though men do usually judge wisdomes waies sowre bitter yet they do indeed yield great joy pleasure to those that walk in them all her paths are peace that is they yield unconceivable peace of conscience yea all kind of peace prosperity to those that frequent them See the Note above vers 2. Vers 18. She is a tree of life to them that lay hold upon her c. To wit never parting from her when they have gotten her but persevering in her waies unto the end as is expressed in the following words and happy is every one that retaineth her There is an allusion in the words to the tree of life which was in the midst of Paradise Gen. 2.9 for which see the Note there And the meaning thereof is that wisdome doth restore men to that life and happinesse which they lost in Adam it is a sure means to preserve life here and to bring them to life eternall hereafter Vers 19. The Lord by wisdome hath founded the earth c. To wit by his word and Son
of themselves one with another there would be in that no fear or danger or 2. because she knew that men are more easily drawn to commit wickednesse with one that hath the reputation of an honest woman then with such as are open professed strumpets But I should rather think that the only at least the main thing intended in her speaking of this to him was to let him know that she had good chear ready prepared for his entertainment For the greatest part of the flesh of their peace-offerings belonged to the sacrificers and therewith they used to feast their families and friends See the Note 1 Sam. 1.4 Vers 15. Therefore came I forth to meet thee c. That is Being thus provided with good chear I desired to enjoy thy company that thou shouldest have thy share in it and therefore not contenting my self to send a messenger for thee I came out my self to seek thee diligently to seek thy face that is to look thee out and earnestly to beg this favour that thou wouldest be my guest this day And to this some adde too that in this expression she sought also to imply how much she was taken with his beauty and delighted to look upon him As for the last clause and I have found thee that is spoken with a kind of ravishing joy as if she blessed the day and hour wherein she had so happily met with him yea as if she would intimate that upon her sacrifices the payment of her vows God had answered her desires in bringing him to her it is as if she had said I came forth to meet thee and lo presently I have found thee even according to mine own hearts wish and desire Vers 19. For the good man is not at home She saith not My husband is not at home but the good man is not at home in a kind of contempt scorn and it may be as fearing lest the very naming of her husband should awaken the young mans conscience and stagger him as concerning that wickednesse she was drawing him to Vers 20. He hath taken a bag of money with him c. To wit say some Expositours as having many great businesses to dispatch and many rich merchandises to buy or rather because he is therewith to defray the charges of a long journey and will come home at the day appointed as if she had said He hath appointed me the day when I may expect him which is many daies hence and till then to be sure he will not come Vers 21. With much fair speech she caused him to yield c. To shew how perillous the flattering language of a harlot is the Spirit of God doth here ascribe her prevailing over the young man rather to this then to her embraces and kisses Vers 22. He goeth after her straightway as an oxe goeth to the slaughter c. To wit no otherwise then as if they were driving him to some fat pasture or as a fool to the correction of the stocks who goeth jeasting and laughing not considering the punishment he is like to undergoe But in this last comparison there may be something more implyed to wit that the adulterer can no more rid himself out of the harlots snares then such a fool can get out of the stocks when he is shut up therein Vers 23. Till a dart strike through his liver c. This may be referred both to that which went before to that which followeth after but I rather referre it to that which went before He goeth after her straightway as an ox c. Till a dart strike through his liver that is till his soul be mortally wounded with the sin of adultery or rather till he be suddenly by some means cut off by the just vengeance of God see the Note chap. 2.18 Because the wounding of the liver must needs be deadly therefore is his destruction set forth by the striking through of his liver yet haply this expression may also the rather be used because lust doth putrify the bloud corrupt the liver As for the following clause as the bird hasteth to the snare that hath clear reference to that in the foregoing verse He goeth after her straightway And then for the last words and knoweth not that it is for his life I conceive they are clearly meant of the birds hasting to the snare immediately before mentioned though I know some understand it of the young man that knoweth not that the enticements of the harlot tend to the bereaving him of his life CHAP. VIII Vers 1. DOth not wisdome cry c. See the Note Prov. 1.20 and understanding put forth her voice that is freely discover unto men the whole will of God Having shewn in the foregoing chapter how young men are seduced by harlots here he sets forth how wisdome doth every where instruct men better so hereby he proves that neither these nor consequently any other wicked men can plead ignorance but that they wilfully run upon their own perditiō because they will not hearken to the instruction of wisdome Vers 2. She standeth in the top of high places c. To wit where she may best be heard by the way in the places of the paths that is where severall waies meet together or rather in all places where men use to walk or where they are wont to resort meet The drift of the words is to shew that wisdome instructs men in all places whatsoever see the Note chap. 1.20 But in the expressions here used there may seem to be an allusion to magistrates that cause their proclamations to be published by their heralds other officers standing aloft above the people that in places of greatest concourse Neither is that altogether improbable which some conceive is signified hereby to wit that wisdome doth direct men when they are in the greatest streights not knowing what course to take as travellers use to be when they come to a place where severall waies meet together Vers 3. She crieth at the gates at the entry of the city c. See the Note chap. 1.21 at the coming in at the doors to wit of mens private houses so that the meaning is that wisdome instructs men both in publick and private Vers 4. Vnto you O men I call and my voice is to the sons of man That is all men whatsoever Yet by men may be more particularly meant aged men or men of chief rank and quality and by the sons of man young or mean men Vers 5. O ye simple understand wisdome and ye fools be ye of an understanding heart This may be spoken to all wicked men and that with an intention to give them to understand that how wise soever they thought themselves yet they were indeed but simple fools But see also the Notes chap. 1.4 22. Vers 6. The opening of my lips shall be right things See the Note Psal 19.8 Vers 9. They are all plain to him that understandeth c.
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
of fools is made known that is such men will be babling whatever they know be it good or bad in it is out it must according to that Hebrew proverb One farthing in an empty pitcher will make a great noise and so they will be sure to make known their folly see the Notes chap. 10.14 and 12.23 Vers 34. Righteousnesse exalteth a nation c. To wit because when a people is for the generality religious righteous this is both in it self a glory an honour to them also a means to bring them into a flourishing condition in every regard and so thereby they become renowned but sin is a reproach to any people to wit both in it self and by means of the calamities and ruine it brings upon them Vers 35. The kings favour is toward a wise servant but his wrath is against him that causeth shame To wit that by his foolish carriage of himself in his place makes his Prince ashamed that he hath entrusted his businesse with such an one according to that Isa 22.8 then the charriots of thy glory shall be the shame of thy lords house see the Note also chap. 10.5 CHAP. XV. Vers 1. A Soft answer turneth away wrath but grievous words stir up anger That is they both kindle anger where there was none before and make it flame higher and higher where it was before Vers 2. The tongue of the wise useth knowledge aright c. That is aptly and seasonably so as may be most for the good and profit of those with whom they converse but the mouth of fools poureth out foolishnesse see the Note chap. 12.23 Vers 4. A wholsome tongue c. That is A tongue that is in it self sound and free from those morall sicknesses and distempers that are naturally found in the tongues of men that doth accordingly utter those things which may be for the good health of others for which see the Note chap. 12.18 is a tree of life that is a means of life both to the speaker the hearers see the Notes chap. 3.18 and 11.30 and 13.12 but perversnesse therein is a breach in the spirit that is the frowardnesse and wickednesse of the tongue doth rather wound then heal the spirits of men it makes a breach in the peace health strength of mens spirits by disturbing them by grieving and vexing and angring them yea many times by corrupting them it is a means of destroying their souls and so likewise this may be extended also to the disturbance that wicked mens tongues do make in their own spirits both in regard of the anguish which thereby they bring upon their consciences and the pollution and disposednesse to farther sin which they work in their hearts Vers 6. In the house of the righteous is much treasure c. To wit because Gods blessing is upon them both to encrease â—hat they have already gotten in an honest way to preserve it to them theirs so that they and their children after them enjoy it with much quiet comfort yea besides when the righteous hath but a little no more it may be then a little house to hide his head in yet this is indeed better then the treasures of the wicked see the Note Psal 37.16 but in the revenues of the wicked is trouble that is by reason of many troubles many miseries crosses and calamities which God brings upon them their revenues do usually waste away come to nothing or if they leave any thing behind them their children or kindred do usually quarrel contend about it To which may be added also that the wicked whether they have much or little are never free from inward perplexity trouble partly through the unsatiablenesse of their covetous desires and their toiling afflicting themselves to get riches partly through their continuall vexing fears cares for the keeping of what they have and the terrours of conscience they endure for what they have gotten unjustly and the apprehension they have or Gods displeasure against them for their wickednesse in generall and partly through their fretting and vexing for every losse that befalls them they scarce ever enjoy what they have with any quiet or comfort Vers 7. The lips of the wise disperse knowledge c. To wit as the seeds-man scatters his seed they do what they can to impart unto many that knowledge which they have stored up in their own hearts studying within themselves how they may impart it with most advantage to others which last is implyed in the following opposite clause but the heart of the foolish doth not so that is whatever they may pretend their hearts being void of true knowledge they neither can disperse knowledge with their lips nor do they care or ever think to doe it it is only vanity and wickednesse which their lips can disperse Vers 8. The sacrifice of the wicked is an abomination to the Lord but the prayer of the upright is his delight Both sacrifices and prayers consequently all outward duties of Gods worship service are to be understood in both clauses But yet the prayers of the righteous are said to be Gods delight and the sacrifices of the wicked to be an abomination to imply that the services of the godly are accepted of God though there be not therein that cost bestowed that solemnity and pomp as is in wicked mens sacrifices and which therefore are the only thing for which they hope to be accepted of God Vers 9. The way of the wicked is an abomination to the Lord c. To wit because the waies that he followeth are waies of wickednesse And so this may be added as a reason of the foregoing Proverb God therefore hateth the religious services of wicked men because he abhors the wickednesse of their conversation Yet by the way of the wicked here may be meant all the wicked mans actions whether naturall civill or morall because the wicked man being under Gods wrath nothing that he doeth can please him But he loveth him that followeth after righteousnesse that is that striveth with all his might even against the stream of his corrupt nature to doe only that which is righteous though he cannot attain to doe it as he desires And thus as in the foregoing Proverb he compared the wicked and the righteous together in regard of their religious services so here he compares them together in regard of all other the actions of their lives shewing that the sincere desires and endeavours of the righteous though full of weaknesse are accepted of God whereas all the actions of the wicked even those that may seem most splendid and glorious are an abomination to him Vers 10. Correction is grievous to him that forsaketh the way c. Some would have the meaning of these words to be this that grievous correction is prepared of God for those shall certainly befall those that forsake the way that is the right way the way
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
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
the other party but his neighbour cometh that is he that hath the controversy with him cometh in the second place to reply upon him and searcheth him that is he examines what he hath said and inquires farther into the cause haply by questioning him in divers particulars and so discovers his falshood and the injustice of his cause Which is just that which we say in our English Proverb that One mans tale or cause is good till another be heard Vers 18. The lot causeth contentions to cease and parteth between the mighty That is it quietly makes a division of any thing about which there is strife and that not only amongst the meaner sort of people but also amongst princes and great men who are particularly mentioned to shew the benefit of this way of deciding controversies because such men by reason of their power stoutnesse are most hardly brought to yield to that which is just in an ordinary way when they are at variance are hardliest pacified most able to doe much mischief to hold out long in their suits and quarrells and because their contentions do usually spread from them to many others that have dependance upon them Vers 19. A brother offended is harder to be wonne then a strong city c. Which because of its strength cannot be taken by force and because of the inhabitants confidence in its strength is scarce ever like to be yielded up and their contentions are like the barres of a castle that is they are strong vehement they are no more like to be decided broken off then such barres are to be broken or cut asunder Vers 20. A mans belly shall be satisfied with the fruit of his mouth c. The fruit here meant is the good or evil that redounds to men by their speaking according as they use their tongues either well or ill And because he calls this the fruit of the mouth therefore the plentifull reward that shall be given him is accordingly set forth in that figurative expression that his belly shall be therewith satisfied Vers 21. Death life are in the power of the tongue c. That is By the ill or well using of their tongues men may be the means of death or life both temporall eternall to themselves or others and they that love it to wit their tongue say some Expositours and thereupon do carefully keep it and watch over it as men are wont to doe over some precious fruit-tree shall eat the fruit thereof or rather and they that love it shall eat the fruit thereof that is according as men delight to speak either evil or good so they shall eat the fruit of death or life And indeed the smooth speeches of hypocrites tend not to life because they delight not in them nor shall they be destroyed that may speak evil but delight not in it Vers 22. Whoso findeth a wife findeth a good thing c. This may be said either 1. because it is in it self a good thing to have a wife according to that Gen. 2.18 It is not good for man to be alone or else 2. rather because by a wise Solomon meaneth a good wife as Eccles 7.1 in the Original a name is put for a good name and Isa 1.18 wooll is put for white wooll such an one as God created a wife to be a help to her husband for such an one is only a wife indeed and therefore whoso findeth a wife that is whosoever upon diligent enquiry findeth what he sought after and which is indeed hardly to be found to wit a good wife findeth a good thing that is a very great blessing and obtaineth favour of the Lord to wit in that the Lord bestoweth one of his own daughters in marriage upon him Vers 23. The poor useth entreaties but the rich answereth roughly To wit to the poor mans entreaties or it may be meant in generall that his language is usually boisterous and rugged CHAP. XIX Vers 1. BEtter is the poor that walketh in his integrity c. That is that endeavoureth to carry himself uprightly both in word and deed and thereby manifests himself to be a wise man then he that is perverse in his lips that is then the rich man that makes no conscience of speaking wickedly see the Note chap. 17.20 nor consequently of doing wickedly and that haply enricheth himself by his wicked tongue and is a fool that is and so sheweth himself to be a simple gracelesse wretch Solomon himself doth thus explain this chap. 28.6 Better is the poor that walketh in his uprightnesse then he that is perverse in his waies though he be rich Vers 2. Also that the soul be without knowledge it is not good c. See the Note chap. 17.26 and he that hasteth with his feet sinneth that is he that runneth rashly upon the prosecuting of any businesse Now this is added as an effect of the want of knowledge whereof he had spoken in the foregoing clause to wit that a man that is heady rash in doing any thing for want of knowledge and a wise and prudent considering of things before-hand must needs be subject to sin even as a man when he runneth is subject to stumble As for that word also in the beginning of this Proverb some refer it to the foregoing verse where having said that he that is perverse in his lips is a fool he thereupon addeth here that indeed to be a fool to be without knowledge it is not good But others conceive that it is added only to imply how alike mischievous ignorance and rashnesse are as if he had said As rashnesse maketh men miscarry in their businesses so also doth want of knowledge Vers 3. The foolishnesse of man perverteth his waies c. That is his ignorance or wickednesse causeth him to sin or it makes all his enterprises and affairs successelesse and brings many miseries and judgements upon him and his heart fretteth against the Lord that is though with his tongue he doth not openly blaspheme yet secretly in his heart he murmureth against God as if God and not his own folly was to be blamed both for his sin and misery Vers 7. All the brethren of the poor do hate him how much more do his friends goe far from him c. That is his companions that formerly made a shew of friendship to him he pursueth them with words that is with many entreaties challenges of former promises c yet they are wanting to him that is they fail him and will shew no friendship to him Vers 8. He that keepeth understanding c. That is that not only heareth the instructions of Gods word but also pondereth them in his mind and retaineth them in his memory and practiseth them with diligence and perseverance shall find good to wit both in this life and that which is to come Vers 9. A false witnesse shall not be unpunished he that speaketh lyes shall perish The
even as if they were asleep yea as if they were dead men it makes men carelesse and negligent in their affairs and senselesse of the misery they are like to bring upon themselves which yet will come upon them as the next clause sheweth and an idle soul shall suffer hunger Vers 16. He that keepeth the commandement keepeth his own soul c. That is He that sincerely desireth endeavoureth to keep Gods commandements doth thereby preserve himself from death temporall and eternall for that this is the meaning of these words appears by the opposite clause but he that despiseth his waies shall die that is that lives carelesly and walks at randome not minding what he doth or that taketh no care to order his life according to Gods commandements see the Note chap. 13.13 But this Proverb may be understood also of observing or despising the command of the civil Magistrate Vers 18. Chasten thy son while there is hope and let not thy soul spare for his crying Or as it is in the margin of our Bibles to his destruction or to cause him to die And the meaning may be either that the fathers sparing of his child would tend to his destruction and as we use to say bring him to the gallows or that a father should not forbear when his sons wickednesse so required to cause him to be put to death according to that law made for a rebellious son Deut 21.18 21. Vers 19. A man of great wrath shall suffer punishment for if thou deliver him c. To wit whether it be by appeasing his wrath or by freeing him from the danger whereinto by his passion he had brought himself thou must do it again and that because he will upon some other occasion be passionate again and so by his passion will bring himself again and again into danger Vers 20. Hear counsell and receive instruction c. That is the counsell and instruction that is here given in this Book or rather the counsell and instruction of God and all good men in generall that thou maiest be wise in thy later end that is that though thou hast spent the former part of thy time in vanity and wickednesse yet thou mayest be wise at last or that thou mayest be wise when thou comest to be old or when thou comest to die to wit that then it may appear that thou art wise that then thou mayest reap the fruit thereof for the meaning is not that we should not seek to be wise in our youth but therefore it is said that thou mayest be wise in thy later end because then wisdome stands men in most stead and all their felicity depends upon their being wise then Vers 21. There are many devices in mans heart neverthelesse the counsell of the Lord that shall stand Some by the counsell of the Lord here do understand the counsell that he gives unto men in his word and accordingly they understand this place thus that when men are in a demurre what to doe they have usually many devices in their heads never regarding the directions of Gods word whether or no that which they contrive be agreeable to what is there enjoyned but it is they only that follow the counsell of Gods word that shall prosper in what they undertake But I rather conceive that it is the eternall purpose and decree of God that is here called the counsell of the Lord so the meaning of the words seems to be this that men have usually many various devices in their thoughts for the effecting of what they desire which in the conclusion come to nothing but that Gods counsell is alwaies unchangeably the same and sure to be accomplished See the Notes chap. 16.1 9. Vers 22. The desire of a man is his kindnesse c. That is That which a man doth naturally desire or which he ought to desire is that he may be able to shew kindnesse to others that he may be open-handed and bountifull to those that stand in need of it and a poor man is better then a liar that is a poor man that hath not to give and yet haply desires to give if he had it is better see the Note 2 Cor. 12.8 then a rich man that pretends himself not able to give when he hath abundance or that promiseth to give doth not and that maketh a shew of kindnesse when there is no such thing in his heart and so is a liar or a poor man is better then a false-dealing rich man Thus I conceive this Proverb may be best understood Yet there are many other expositions given of it that are not altogether improbable as 1. that men are usually kind to others with an aim to procure from them the accomplishment of their desire in some greater matter and that a poor man that hath nothing to give is better then such an one that makes merchandise of his kindnesse or 2. that there is nothing makes a man more to be desired amongst men then his kindnesse c or 3. that it is usuall with men to pretend that their desire of riches is merely that they may be kind and bountifull to others but that a poor man who is contented with his mean estate is better then a rich man that falsly seeks to hide his covetousnesse under a pretence of intending to doe good unto others or 4. that men are ambitious to shew kindnesse and not to stand in need of the relief of others but that a poor man not ashamed of his poverty is better then one that will make a shew of giving though he be fitter to receive alms from others Vers 23. The fear of the Lord tendeth to life c. See the Notes chap. 10.27 and 14.27 and he that hath it shall abide satisfied to wit with abundance of all desireable blessings or with his interest in God and his assurance of Gods provident care over him he shall not be visited with evil that is with any thing that shall be truly hurtfull to him Vers 24. A slothfull man hideth his hand in his bosome c. To wit that in cold weather he may there keep it warm and will not so much as bring it to his mouth again to wit to feed himself which is an hyperbolicall expression shewing that hunger cannot prevail against such mens sloth and that they will not doe no not those things that are most easie and most necessary to be done see chap. 26.12 Vers 25. Smite a scorner and the simple will beware c. That is though it will doe no good to the scorner yet another man that errs out of weaknesse and ignorance will take warning by it and reprove one that hath understanding and he will understand knowledge that is he will understand his errour mend what is amisse there will be no need to smite him a gentle reproof will serve the turn Yet this last clause and he will understand knowledge may be referred to the simple
cannot 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
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
together with that the other may be also implyed Vers 29. The glory of young men is their strength and the beauty of old men is the gray head See the Note chap. 16.31 The drift of this Proverb is to shew that both young and old have their severall ornaments and so have need of one another and ought to respect one another Vers 30. The blewnesse of a wound cleanseth away evil so do stripes the inward parts of the belly Some take this to be spoken by way of similitude thus As by cutting and launcing the body which doth usually leave blew scars behind it as in letting bloud or making issues c. a great deal of corruption is usually let out of mens bodies and by that means they are cured of very dangerous diseases so sharp corrections which pierce as it were even to the very entrails do purge men from sin or so do stripes cleanse men even from their inward and secret sins But I see not but that both clauses may be understood of the benefit of correction The blewnesse of a wound cleanseth away evil sharp reproofs or corrections whether from God or man which are as blows that make men black and blew oâ— wounds that leave a blew scar behind them do make men abandon their evil waies And then the following clause so do stripes the inward parts of the belly is added to shew either that such sharp corrections do purge away even the secret evils of the mind which are as the inward parts of the belly as well as the wickednesse of the outward man or else that then corrections are in this way profitable to men when they affect men inwardly and wound their very hearts and souls with pain and sorrow wicked men will not be reformed but by exceeding sharp corrections CHAP. XXI Vers 1. THe kings heart is in the hand of the Lord as the rivers of water he turneth it whethersoever he will That is As husbandmen and others do carry the water of rivers by trenches water-courses and pipes into their grounds or elsewhere which way they please or rather As God by his Providence turneth the rivers sometimes one way and sometimes another and sometimes causeth them to turn backward a quite contrary way to that wherein they were before going as seemeth good in his own eyes so doth he also turn about the thoughts affections and desires even of kings themselves to will and nill what he will have them sometimes for the benefit sometimes to the hurt of their subjects and often contrary to what they had determined And this is noted as most remarkable in kings because by reason of their great power and pride they seem able to doe almost what they please and are usually so violent and head-strong in their resolutions that there is no diverting them from what they have purposed or said they will doe being herein indeed like the heady and violent streams of some great rivers that carry all before them with unresistable fury whereas yet notwithstanding they have not so much as their own wills at their own disposing but God over-rules them as he pleaseth Vers 2. Every way of a man is right in his own eyes c. See the Notes chap. 14.12 and 16.2 Vers 3. To doe justice and judgement c. To doe unto all men that which is every way equall and just and that not out of any carnall affections but out of true judgement and approbation of justice is more acceptable to the Lord then sacrifice that is then any of the services enjoyned by the ceremoniall law and consequently then any outward act of Gods worship enjoyned by the moral law such as prayer and hearing the word c. and that because God doth more delight in the solid and substantiall services enjoyned by the law then in those that are merely externall and ceremoniall and because he is better pleased with those duties that are profitable to men then with those that seem more immediately to have respect unto himself Vers 4. An high look and a proud heart and the plowing of the wicked is sin The difficulty of this Proverb lyes chiefly in the last clause Some of our best Expositours do literally understand by the plowing of the wicked their labouring in their particular callings which they say is sin in them because unto them that are defiled and unbelieving is nothing pure Tit. 1.15 And thus they make the drift of this Proverb to be the setting forth of the misery of wicked men by shewing that in all things they doe they sin against God not only in those things which are simply evil in themselves such as are their proud thoughts and high looks their ambitious aspiring after things that are too high for them but also in all their naturall and civill actions which not being evil in themselves yet become sin to them and that because the men being evil nothing can be good that proceeds from them as a corrupt tree cannot bring forth good fruit Matth 7.18 By the wickednesse the pride other filthy corruptions that are in their hearts all their actions must needs be defiled But then by the plowing of the wicked some do understand figuratively the plots and projects and busy endeavours of wicked men for which see the Note Job 4.8 that these are said to be sin because they are all for some sinfull practise or other yea for many and manifold sins and mischiefs and indeed it may be rather understood of the mischief they endeavour to doe because men in their pride care not what mischief they doe yea and this is elsewhere called plowing Psal 129.3 The plowers plowed upon my back they made long their furrows As for that translation of this clause which is set in the margin of our Bibles and the light of the wicked is sin if that be received then the meaning must be either 1. that wicked men are wont to glory in their sin so far are they from hiding and bewailing their sins that they exalt themselves therein as counting it their only splendour and glory or 2. that their wisdome and quick-sightednesse in all affairs wherein they are wont proudly to vaunt themselves tends to sin and carries them into many sinfull courses or 3. that their good works though they make a splendid shew before men are an abomination to the Lord or 4. that their endeavouring to exalt themselves and to be eminently conspicuous above others is sin or 5. that their great prosperity pomp and glory in the world wherein they much pride themselves is an occasion of much sin to them Vers 5. The thoughts of the diligent tend only to plenteousnesse c. That is when a man doth wisely before-hand think and contrive how to manage his affairs if he do afterwards diligently prosecute what he hath contrived he must needs grow rich but of every one that is hasty only to want that is the thoughts of those that are hasty to
cannot attain them or when a man hath gotten them they will vanish away in an instant as an eagle towards heaven that is as an eagle flyeth towards heaven or if these words also be meant of riches we must understand them thus that riches will be gone beyond all possibility of getting them or recovering them again The first clause is in the Hebrew Wilt thou cause thine eies to flee upon that which is not which expression seems to have reference to that which followeth concerning riches sleeing away as an eagle and so may imply that though in their desires men flie after riches with never so much eagernesse they will be too swift for them and how vain a thing it is for men to gape after riches even as if a man should with earnest desires look after some fowle which is upon the wing and in the twinckling of an eye is gotten out of his sight and therefore it is too that the eagle is mentioned because no fowle flyeth so high or so swift as an eagle Vers 6. Eat thou not the bread of him that hath an evil eye That is of an envious man according to that Matth. 20.15 Is thine eye evil because I am good or rather of a sordid covetous miser that doth envy thee and grudge thee every bit of meat that thou eatest for so on the contrary the liberall man was before said to have a good or a bountifull eye chap. 22.9 Vers 7. For as he thinketh in his heart so is he c. That is he is not to be esteemed according to what in his words and his outward deportment he would pretend himself to be to wit one that loves thee and to whom thou art truly welcome but according to what he thinketh in his heart as namely that he is a dissembling miserly churle that grudgeth at thy eating of that which he sets before thee as is expressed in the following clause Eat and drink saith he to thee but his heart is not with thee Vers 8. The morsell which thou hast eaten shalt thou vomit up c. Some understand this literally that by reason of some unwholsome meat which the envious man doth often set before his guests or by reason of his drawing them with a mischievous intention to overlade their stomacks with his meat or drink his guests should vomit up what they had eaten and so also should be disabled from speaking so wisely and acceptably to those that were present as otherwise they might have done which they think is intended in the next clause and lose thy sweet words But by the common consent of most Expositours the meaning is rather this The morsell which thou hast eaten shalt thou vomit up that is By some snare wherewith he will entrap thee or some mischief he will afterwards doe thee he will make thee pay dearly for what thou hast eaten or rather When thou shalt perceive either by some distastfull speeches given thee or by some other means that he grudged to see thee eat his meat thou shalt be so inwardly vexed and grieved that thy meat shall doe thee no good and in that regard it shall be all one to thee as if thou hadst vomited it up again or thou shalt even loath that very meat of his which thou hast eaten and repent that ever thou didst eat it and wish thou couldest vomit it up again And lose thy sweet words that is all the sweet glosing words wherewith he welcomed thee c. all the content thou didst take therein shall be then lost they shall doe thee no good but rather thou shalt be vexed exceedingly that thou wert so befooled by his dissembling language or thou shalt lose thy sweet words that is all the flattering language thou gavest him or all the courteous sweet complementall words thou spakest to him by way of praising his good chear or acknowledging his love and returning him many thanks for his kind entertainment or any good or pleasant discourse wherewith thou soughtest to delight him or his guests whilst thou wert at his table all which shall be as lost either because the covetous churle took no delight in them whilst he grudged at him for eating up his victuals or because the man that spake them when he comes to discover the sordid dissembling of his host that entertained him shall be fretted that ever he spake them and shall wish that he had never spoken them Vers 9. Speak not in the ears of a fool for he will despise the wisdome of thy words To wit out of ignorance or profanenesse see the Notes chap. 9.7 8. But yet this phrase of speaking in the ear may seem to imply that this is meant only of private admonition or reproof Vers 10. Remove not the old land-mark and enter not into the fields of the fatherlesse To wit neither by seizing upon their lands and estate unjustly nor by any encroachment through removing their land-marks nor by breaking violently into them any other way to doe them any damage Vers 11. For their redeemer is mighty c. See the Note Job 19.25 he shall plead their cause with thee see the Note chap. 22.23 Vers 13. Withhold not correction from the child c. That is neither omit it thy self nor restrain others from doing it to whom it belongs see the Notes also chap. 13.24 19.18 for if thou beat him with the rod he shall not die that is such moderate correction will not be his death to wit neither at the present for a rod will break no bones nor yet by degrees by grieving or weakening him and bringing him into a consumption or he shall not die that is this will preserve him both from being cut off by untimely death as cocker'd children for their wickednesse many times are and likewise from eternall death as is more fully expressed in the following verse Vers 14. Thou shalt beat him with the rod and shalt deliver his soul from hell This last clause may be taken not only as a promise but also as a precept Vers 15. My son if thine heart be wise my heart shall rejoyce even mine That is not only shall this yield joy to thine own heart but to mine also by whose instruction this hath been wrought and who for the love I bear thee cannot but rejoyce in thy good Vers 16. Yea my reins shall rejoyce c. That is All the inward parts of my body shall be affected with my joy when thy lips speak right things that is when thou becomest able thereby to instruct others or when thy speech is pious and every way right which is therefore particularly mentioned because this is the highest proof of true wisdome in the heart If any man offend not in word the same is a perfect man Jam. 3.2 Vers 17. Let not thine heart envy sinners c. See the Notes Psal 37.1 3 but be thou in the fear of the Lord all the day long that is continually and constantly even then
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
together for the glory of his name and for the good of his chosen people Now the drift of Solomons asserting this here is not only to justifie God by shewing that if there be any vanity and confusion in the things that are done in the world the fault is not in the providence of God but especially also to make it cleare that there is reason why men should be quiet and contented with their state and condition whatever it is that befalls them because all circumstances duely considered nothing can be better then as God orders it Though men have sometimes occasion of joy and sometimes of sorrow these are as necessary and as comely in their season as cold and frost is in the winter and heate and flowers and fruits are in the summer God still allowing men to conforme themselves to the various motions of his providence so they be kept within the bounds of moderation As for the following words Also he hath set the world in their hearts c. By Gods setting the world in their hearts may be meant either 1. that God hath implanted in the hearts of men a desire to delight themselves with the enjoying and using of the things of this world or 2. that God hath so clearely revealed both in his works of creation and providence his wise and beautiful ordering of them all and hath withall wrought in the hearts of men such an earnest desire and so much ability withall thorough the natural light reason and knowledge that he hath given them to search out the wisdome of God therein and the beauty that is in his government of the world that if men would set themselves to the exact observation of things they might in a great measure discover the wise and beautifull contrivance of them And so accordingly for the last words So that no man can find out the work that God maketh from the beginning to the end the meaning may be either that man cannot find out all that God doth there being many things which God reserves as secrets to himselfe and which are above the reach of mans understanding or that man cannot perfectly and thoroughly understand any work of God so that nothing from the beginning to the end of it should be concealed from him or that many things they can never search out so long as they live Laying therefore both these last clauses thus understood together Also he hath set the world in their hearts so that no man can find out the work that God maketh from the beginning to the end The drift of Solomon therein must needs be either to shew that men might discover so much of the beauty of Gods works of providence in the governing of the world though some things indeed they cannot comprehend that they might thereby be brought with quiet and chearfull hearts to rest in the Lords so wise disposing of things without that anxiety and discruciating care wherewith men doe usually afflict themselves or else rather to shew the reason why men are not contented and patient and chearfull in all conditions though all things that God doth are so beautifull in their time to wit either because men are naturally so taken up with the desires and thoughts and cares of worldly things and are so exercised with the sore travell belonging thereto that they seldome or never mind the Lords wise disposing of things so as thereby to quiet their hearts or else because men are not able fully to comprehend the wisdome of God in his works Though God hath given men an earnest desire to know them and good measure of understanding whereby to search into them yet many times they cannot find out the end which God intends it may not be accomplished in their daies neither can they behold the whole frame of things together and so the beauty of Gods works proves to them unsearchable and past finding out Vers 12. I know that there is no good in them c. That is I know by proof and experience that there is no good in or for men or that there is no good in the creatures but for a man to rejoyce that is to live chearfully and contentedly in every estate wherein God is pleased to dispose of him See the Note chap. 2.24 and to do good in his life that is to live piously and righteously according to that Psal 34.14 Depart from evil and do good and indeed such as do so may well rejoyce though the things that befall them seem never so crosse and contrary Or to be beneficial to others and to relieve others as good men ought to do in the times of their rejoycing Neh 8.10 12. Or to do good to himself by a chearfull enjoying the good blessings which God hath allotted him for his portion according to that Psal 49.18 And men will praise thee when thou doest well to thy self It is in a word as if Solomon had said Since things by Gods determinate councel are thus liable to unavoidable changes and yet all things are most sweetly ordered by God the best way for men is resting upon Gods providence to live comfortably in every estate or thus Though men cannot know the counsel of God yet this to be sure I know is unquestionable that the only way for men is without anxious cares to live comfortably in their present condition and to leave all care about future events to Gods disposing Vers 13. And also that every man should eat and drink and enjoy the good of all his labour it is the gift of God See the Note again chap. 2.24 As God giveth the blessings themselves so also the power to use them neither can any man merit either the one or the other at Gods hands Vers 14. I know that whatsoever God doth it shall be for ever nothing can be put to it nor any thing taken from it c. That is Gods decrees and works of providence are all certain and unchangeable and perfect It is as if he had said Though mens affections are mutable and changeable and so are their works now they love and by and by they hate they build and pull down c. yet still Gods counsel is accompilshed and there is no resisting of what he pleaseth to do Or though we cannot comprehend all the works of God and the changes that are in the world may seem to imply some imperfection in the providence of God yet to be sure as whatever God hath decreed and wils to be done is alwaies done and that exactly in regard of every circumstance as he hath appointed it men cannot in the least hinder what he will have done so also whatever God doth is perfect there is nothing can be added that is defective nor is there any thing superfluous that may be taken away God ordereth all things for the best both for the good of the righteous and the punishment of the wicked neither can any thing be better then as God doth it And the drift of this
covetous man that loveth and trusteth in his riches that when he dieth he must part with all he hath that his riches will not keep him from death nor can be any advantage to him in death And what profit hath he that hath laboured for the wind that is for that which is nothing or that which soon comes to nothing As he that catcheth at the wind he grasps the air that will be found to be nothing so he that laboureth for riches wearieth himself for that which hath no substance of true felicity in it And as it is not possible for a man to keep or hold the wind so neither can a man keep his riches when he hath gotten them Or he that heapeth up riches may be said to have laboured for the wind because he hath laboured for those things that will be gone in an instant as if they were blown away with the wind See the Notes Prov. 11.29 and Job 15.2 Vers 17. All his dayes also he eateth in darkness c. That is even whilst he lives he doth not enjoy himself or his estate with any comfort but lives sordidly and miserably in the midst of his abundance basely and wretchedly like one that is a true prisoner and slave to his riches insomuch that whereas at meat men love however to be chearful it is not so with him but even then he eateth in darkness that is in secret alone by himself as being ashamed that any body should see how mean and miserable his provision is and loath that any body should have any share with him and so lives like a poor man that he may die a rich man Or he eateth with continuall solicitous care vexation and fretting grudging at the very meat which himself is forced to eat though it be as course and little as may be and many ways disquieting himself about his estate And he hath much sorrow and wrath with his sickness where if by his sickness we understand as some do onely his coveteousness then the meaning is onely this that this spiritual distemper doth bring upon him a great deal of sorrow and anguish of spirit a great deal of wrath and anger fretting and discontent as namely at his losses and crosses his expenses and miscariage of businesses But if by his sickness be meant bodily sickness then we must thus understand this clause either that his coveteousness doth not onely work in him much grief and anger and vexation but also by this means much weakness and sickness or else that when he comes to be sick he is grieved and angered and disquieted with himself because he cannot toil to encrease his wealth as he used to do or rather because he seeth he must die and part with his wealth which he so dearly loveth and it even vexeth him to see his children and friends stand gaping for what he must leave behind him and it may be to think how he hath punished himself to encrease that which now will be lavished away by others Vers 18. It is good and comely for one to eat c. For this and the next verse See the Notes Chap. 2.24 and 3.12 13 22. Vers 20. For he shall not much remember the dayes of his life c. This may be read according as it is in the Margin of our Bibles Though he giveth not much yet he remembreth the dayes of his life because God answereth him in the joy of his heart and the meaning then is that though God giveth the man before mentioned in the foregoing verse that makes use of what he â—â—th but a small portion of these outward things yet he remembreth that he hath but a few dayes to live and so a little will serve his turn and that as he finds by experience God can give gladness with a little food as well as with a great deal Act. 14.17 and so he chearfully take his part of that little he hath Or he remembreth that all his dayes God giveth him comfort and joy in that little he hath which sweetneth his small pittance to him Psal 37.15 and Prov. 17.1 and so he with a glad and contented mind makes use of that which God hath given him But if we read it as it is in our Translation then we must understand it thus for he shall not much remember the dayes of his life that is He that doth in this manner chearfully enjoy the estate that God hath conferred upon him he shall not be overmuch troubled first with remembring the labours and sorrows and afflictions of his life either what he hath gone through in the time past or what he doth for the present endure or what may befall him hereafter it cannot be but he must needs be in some degree sensible of these things but he shall not be much perplexed nor disquieted with these things not so far as to make the dayes of his life seem tedious and irksome and wearisom to him Or secondly with remembring the shortness of his dayes and consequently with the fear of his approaching end because God answereth him in the joy of his heart that is because God fully satisfieth his desires in the joy and chearfulness that he affords him in making use of what he hath to his own and others good and to Gods glory or because God answereth all his labours with contentment and joy proportionable thereunto and which are a full compensation of all the pains he hath taken and sorrows he hath gone through So that the meaning of this passage is briefely this that the man to whom God gives power to make use of his estate as occasion requires is so intent upon the delight he takes in his present enjoyments that this expels all such sowre thoughts as are before mentioned out of his mind His joy and hearty contentment in his present estate makes him forget the trouble of his travels past or present and freeth him from all vexations cares and fears about what is to come CHAP. VI. Vers 1. THere is an evil which I have seen under the sun c. Some Expositors conceive that Solomon here proceedes to speak of another vanity besides what he hath spoken of before that doth commonly attend riches to wit that rich men many times do not onely make no use of what they have but besides that they gather their estates as it proves in the conclusion for those that are meer strangers to them as is expressed in the following verse But I rather think that he doth here further declare what he had said before chap. 5.19 to wit that it is not in mans power with comfort to enjoy what God hath given him but that this also is the free gift of God namely by shewing that it is a common ordinary thing in the world for men to have abundance of these outward things and never to take any comfort in them as is largly set forth in the following words Vers 2. A man to whom God hath given riches wealth and
their subjects with heavy exactions and to set all to sale justice and offices and all for money V. 20. Curse not the King c. They that conceive the four foregoing verses to be the complaint of murmuring subjects concerning their Princes do accordingly also hold that in this verse there is an answer returned to those their murmurings But rather I conceive that Solomon having now spoken of the misgovernment of riotous and foolish Princes doth hereupon take occasion to warn subjects that they must not because of this take liberty to revile them to think much lesse to speak otherwise of them then as may stand with the loyalty of subjects Curse not the King See the Note Exod. 22.28 no not in thy thought some read it as it is in the margin of our Bibles no not in thy conscience and so the meaning may be no not when thou art alone by thy self and so no man but thy self is conscious to what thou hast spoken But reading it as it is in our Translation no not in thy thought either it may be taken as an expression setting forth a forbearance from speaking evil of Princes even in mens greatest privacy when they are alone by themselves far from the hearing of any body so that they would think that it is as impossible that any body should know what they have said as that they should know their thoughts or else it may be taken according to the letter that men must not so much as think evil of or wish evil to their Princes and that both because if any such evil thoughts against Princes be nourished in the heart it will at some time or other break out at the lips or discover it self in some expressions of discontent and displeasure as likewise because even such thoughts are sinful and being known to God he hath many wonderful wayes both to discover and punish them and curse not the rich that is neither the King nor his Nobles and Peers or none that are of great estate and of high place in thy bedchamber that is not to thy most intimate friends no not to thy wife that lyeth in thy bosom or do it not where thou art alone by thy self or where thou thinkest thy self most secret and retired and far from any ear that can hear thee for a bird of the air shall carry the voice and that which hath wings shall tell the matter as if he should have said It will out at some chink or other some body will over-hear thee some way or other it will be speedily discovered to those whom thou hast so cursed it may be by some unlikely persons or unlikely means which no man would have suspected and so that which thou spakest in such secret will be every where spread abroad openly by tatling talebearers and some mischief or other it will bring upon thee The expression is much like that Habak 2.11 the stone shall cry out of the wall and the beam out of the timber shall answer it and the drift of it is onely to shew that Kings have many ears and eyes as we use to say and therefore some body or other will inform them of it or else that however God from whom it cannot be concealed will certainly punish them for it CHAP. XI Vers 1. CAst thy bread c. Some Expositors give this account of the dependance of that which is here said upon that which went before That Solomon having often formerly prescribed this as a cure of the vanities of all things here below that men should quietly and comfortably enjoy the good blessings which God hath afforded them for the refreshing of themselves here now he sheweth how they ought likewise to make use of them for the relieving and refreshing of others But then again others conceive of it thus that having in the former Chapter shown how available true wisdom is towards mens living with much comfort and tranquillity of mind in the midst of all the vanities of this life in that it teacheth men how to avoid the displeasure of Princes here he sheweth how available charity is to the same end or having there shewn how wisdome directs men to carry themselves towards superiors here he sheweth likewise how it directs men to carry themselves as they ought to do towards their inferiors as namely to those that are in want Cast thy bread upon the waters By bread may be meant mens provision for food and under that may be comprehended all other necessaries fot the support of mens lives then by mens casting their bread is meant their giving freely of that which they have for the relief of the poor See the Note Pro. 22.9 Or by bread may be meant seed and then cast thy bread is sow thy seed Either therefore in these words Cast thy bread upon the waters Solomon intends that men should liberally give alms to the poor because that which is so given will be as seed that is sown in fruitful grounds lands that have been lately moistened with abundance of rain from heaven or grounds that lie close upon rivers which do usually yield a great increase and then according the following words are to be understood for thou shalt find it after many dayes to wit that the seed of alms thus sown shall at last yield them a plentiful harvest because God will certainly sooner or later abundantly reward them Or else rather his aim is so to enjoyn the giving of alms as withall covertly to answer an objection which mens corrupt hearts are wont to make against it Cast thy bread upon the waters that is Do good to those from whom thou hast not the least hope of receiving any recompence Though the alms thou givest may seem to be as clearly lost and cast away as if they were cast into the sea Though it may seem as unlikely to yield thee any profit as if a husbandman should cast his seed into a river in hope of reaping from thence a plentiful harvest and that because those to whom thou givest are no way able to requite thee or because they are unthankful such as will never remember the good thou hast done them or vile wretches altogether unworthy of relief yet withhold not thy hand from giving for thou shalt find it after many dayes that is thine alms shall be returned with encrease to thee Though the reward do not come presently yet waite for it it will certainly come at last As that which the ebbing waters carry away will be brought back again Or as the seed which being sown seems to be lost doth after many dayes bring in a plentiful harvest So that which thou givest in this kind thou shalt unexpectedly sooner or later find recompenced to thee God may make those very men able and willing to requite thee Or how ever he will be sure to recompence it if not to thee yet it may be to thy children or childrens children At least in heaven thou shalt be sure of
here attain to this eternall blisse in the life that is to come which is indeed that happinesse that can only fully satisfie mens immortal souls and perfectly free them from the feare of death and all other miseries they are liable to that is by fearing God and keeping his commandments and to the end they may be very serious herein by thinking often of death and judgement This is that I say to which Solomon in the next place passeth And accordingly first to make way thereto in this verse he premiseth that it is indeed a very comfortable and delightful thing to enjoy the benefits of this present life especially when men have learnt to free themselves from the vanities here below according to the directions formerly given And then in the next he proceeds to shew that though life be thus sweet yet they must remember that this life will have an end and death and judgement will follow and that therefore they cannot be compleatly happy unlesse by the due consideration of this they provide to secure unto themselves that happinesse which is to follow after this life is ended Vers 8. But if a man live many yeares and rejoyce in them all c. As if he should have said Suppose this should be so which is indeed very unlikely yet let him remember the dayes of darkness that is of death and the grave for it is opposed to the light and the beholding of the Sun mentioned in the foregoing verse for they shall be many that is truly many indeed many more then the dayes of the man that liveth longest can be because in the grave the house of darknesse the dead must continue till the day of the generall resurrection and if men dye in their sinnes they must continue in outer darknesse unto all eternity All that cometh is vanity that is This sheweth that all men that come into the world and all that befalls men here in this world is no better then meer vanity because they must all passe away man must dye and no man knoweth how little a while his life and prosperity shall continue So that the drift of the whole verse is to shew that though men live never so long and in never so great prosperity yet it is meer folly over much to delight herein because these things will not last alwayes the dayes of darknesse will come and when they come then it will be seen how vaine and transitory this life and the pleasures thereof were yea if men would seriously think of those dayes comparing them with the short time of mans abode here they must needs yield that this life and the delights thereof are meer vanity and even as nothing Vers 9. Rejoyce O young man in thy youth and let thy heart cheare thee in the dayes of thy youth c. Because young men are most apt only to mind the pleasures of this present life and to put off the thoughts of death unto old age therefore Solomon gives this warning particularly to them Some conceive that this is spoken by way of serious advice Rejoyce O young man c. As if he had said I would not restraine thee from the lawfull delights and comforts of thy youth Be joyfull and live chearfully so thou doest it with moderation and sobriety as still remembring thy latter end and the judgement that will follow But rather this is spoken ironically by way of scorne and derision as indeed many expressions of that kind we find elswhere in the Scripture as 1 Kings 18.27 22.15 Matth. 26.45 As if he had said Thou hast heard that the dayes of mans living here are nothing in comparison of the dayes of darknesse that will follow Now if thou wilt not be admonished hereby but hereupon resolvest that because thou must dye therefore thou wilt take thy fill of pleasure whilst thou livest Doe so take thy course live as young men use to doe in all jollity and pleasure and walk in the wayes of thy heart and in the sight of thine eyes that is Doe what ever thou hast a mind and desire to doe follow after every thing thou seest and is pleasing in thine eyes deny not thy selfe any thing which thine heart can desire or thine eyes look after see the Note Chap. 2.10 but know thou that is be thou unquestionably assured of this that for all these things that is for thy mis-spent youth and all those vaine and sinfull courses wherein now thou takest such content and delight God will bring thee into judgement that is Dye thou must thou knowest not how soon and after death God will bring thee whether thou wilt or no to stand before his tribunall at the last great day of judgement there to answer for all that thou hast done and to receive the just reward of all thine evill wayes and there will be no avoyding it Vers 10. Therefore remove sorrow from thy heart c. Or as it is in the margin of our Bibles remove anger from thy heart and then the warning is that young men should beware of rash and unadvised anger because young men are naturally thorough heate of blood prone to be furious herein and violent upon revenge and especially of being enraged against those that reprove them and would take them off from their sinfull pleasures yea and under this all other sinfull passions and perturbations of mind may be comprehended But if we reade it as it is in our Translation Therefore remove sorrow from thy heart then the advice is that young men should avoyd all sinnes and sinfull pleasures which though they may be pleasing for a time yet they will stirre up Gods indignation against them and so will at last overwhelm their hearts with sorrow And put away evill from thy flesh that is abandon all fleshly lusts and pleasures let not the members of thy body be imployed as weapons of unrighteousnesse in the service of sin And so as in the former clause the inward distempers of the heart so here likewise the sinnes of the outward man are forbidden Or avoyd those sinfull pleasures which will at last wast thy strength and ruine thy body or bring the wrath of God upon thee For childhood and youth are vanity that is foolish violently carried after pleasures that end in destruction and subject to many corruptions and besides that age doth soone vanish and passe away CHAP. XII Vers 1. REmember now thy Creator in the dayes of thy youth c. Having in the latter end of the foregoing Chapter diswaded young men from youthful lusts here he exhorts them to a constant fixing of their minds upon God as a powerful means not onely to restrain them from evil but also to quicken them in the doing of that which God requires of them and the argument that he useth to presse them hereto is covertly couched in those words thy Creator for 1. Because God made us and we received our being from him and so are
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
and more peculiarly the King of Zion and to their astonishment and joy observe and consider how much his magnificent state did excell that of Solomon which is much the same with that Zach. 9.9 Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem behold thy King cometh unto thee 3. That by the crowne wherewith his mother crowned him is meant either those faithfull soules that by the preaching of the Gospel are wonne and converted to Christ or the glory and honour which the Church hath in all ages yielded to Christ by owning his soveraignty by placing all her hope of salvation in him and spreading abroad throughout the world by the preaching of the Gospel the glory of his person and kingdome the great love he hath showne to his people and the great things he hath done for them Both which we may the rather pitch upon 1. Because the Scripture speakes of the Church the Congregation of the faithfull as the mother of Christ Revel 12 1-5 and in the Church by the word of faith Christ is conceived Gal. 4.19 My little children of whom I travel in birth againe untill Christ be formed in you and Christ himselfe did professe whilst he was upon earth that he esteemed and honoured them as his mother Matth. 12.50 2ly Because Christ is indeed by the faith of the Saints honoured in the world as the king of Israel Joh. 1.49 When Christ ruleth in his Church by the scepter of his word and people submit to his law and government they then set the Crowne upon his head and thence it is that Christ said of his Disciples Joh. 17.10 that he was glorified in them And 3ly Because the Scripture doth speake of the faithfull that are by the Church converted and wonne unto Christ as his glory and crowne as Isa 62.3 Thou shalt also be a crowne of glory in the hand of the Lord and a royal diadem in the hand of thy God And indeed if a people converted to Christ may be tearmed the Crowne of that Minister by whom they are converted as the Apostle calls the Philippians his joy and crowne Phil. 4.1 and a good wife may be tearmed a crowne to her husband Pro. 12.4 well may the faithfull who are the Spouse of Christ a chosen generation and a royal Priesthood 1 Pet. 2.9 be said to be the crowne wherewith his mother crowned him yea and the rather haply may Christ be said to be crowned by his mother the Church of the Jewes because his first converts were gathered there And 4. By the day of his espousals and the day of the gladnesse of his heart is meant the time when a people are by the Gospel wonne to the faith whence is that of the Apostle 2 Cor. 11.2 I have espoused you unto one husband that I may present you as a chast virgin to Christ for then doth the Lord begin to rejoyce in such a people even as a Bridegroome rejoyceth over the Bride Isa 62.5 Yea and some doe apply this particularly to the glory and dignity wherewith Christ was crowned after his resurrection Heb. 2.9 which might also be called the day of his espousals and of the gladnesse of his heart because he had then procured his Church to be presented to him as a glorious Spouse even as Eve after Adam awoke from sleep was presented unto him which was to the Lord a matter of great triumph and joy CHAP. IV. Vers 1. BEhold thou art faire my love behold thou art faire Here it is cleare that Christ the Bridegroome doth extoll the beauty of the Church his Spouse and that by way of a kind reply to that discovery she had made of her high esteeme of him if the later part of the foregoing Chapter be as it is by many understood of her We had the very same expression before Chap. 1.15 for which see the Note there yet some apply this particularly to the Church of the Jewes Thou hast doves eyes within thy locks Having extolled the Spouses beauty in generall he proceeds to set forth her beauty in many particulars the severall members of the Church or the manifold graces wherewith she is adorned And accordingly begins with her eyes the most eminent and beautifull part The first words Thou hast doves eyes were also opened before Chap. 1.15 But here they are repeated with an addition Thou hast doves eyes within thy locks haply in allusion to the custome of Brides having their haire hanging loose about them which made their eyes shine forth from between their locks with the more beauty and lovelinesse Now first because by these dove-like eyes I conceive the Churches Teachers are here principally meant though some understand thereby faith the first and chiefe of all Christian graces without which it is impossible to please God Heb. 11.6 and others adde Magistrates to Ministers to make up the Churches two eyes and 2. Because the locks seeme to be mentioned here as an ornament to the eyes therefore it seemes most probable that the drift of this expression Thou hast doves eyes within thy locks is to shew 1. that in the publick assemblies of Gods people the Teachers as the eyes and lights of the Church are most conspicuous and 2. that such full assemblies when they receive the word into believing hearts and thrive under their teaching are as the locks to the eyes a great ornament unto their Teachers Phil. 4.1 Thy haire is as a flock of goates that appeare from mount Gilead Or that eate of mount Gilead as it is in the margin that is that feed on mount Gilead a fruitful soile where the cattell that were bred were fat and faire The Spouses beauty is farther here set forth by shewing that her haire which indeed the Apostle tearms a womans glory 1 Cor. 11.14 was as great an ornament to her head as such a flock of goates were to mount Gilead in the eye of those that from a farre did look up and behold them grazing there and that because her haire was thick and long fine and soft and bright and curled and kept in neate and good order and therein like to a long flock of goodly goates going close together whose haire also especially when they were fat and in good liking used to be curled and long whence it was that they made coverings or curtaines for the Tabernacle of goates haire for which also see the Note 1 Sam. 19.13 In all which as likewise in the following similitudes it is very observable how Pastoral-like the expressions still are And hereby is meant spiritually either the Churches outward profession of religion which is indeed a great ornament to her or her good workes or more particularly the pure and holy thoughts and meditations in the minds and heads of the faithfull still ascending heaven-ward which though they be innumerably many yet by the watchfulnesse of the Saints are kept in good order as a flock of goates by the shepheard or rather the multitude of believers
chaines of gold and pearle which women used to hang about their necks as their chiefest ornaments he addes these words Whereon there hang a thousand bucklers c. And by these bucklers and shields are meant either 1. the many and manifold gifts and graces wherewith God hath fitted his Ministers for the defence of his Church together with the purity of their doctrine their zeale in preaching and holinesse of life whereby the Church is very much beautified and strengthened or 2. the divine sayings that are in the Scripture the examples of the Saints in former times that are there recorded and the many precious promises which are there stored up concerning the many severall wayes of defence whereby God will surely protect his people against all dangers as by the Ministry of the Angels c. Or 3. the Worthies that through faith should be a great defence to the Church such as the Martyrs and others have been or the heroicall acts that should be done by them whereby the Church should become dreadfull even to her enemies or 4. that in the shield of faith as the Apostle calls it Eph. 6.16 there is virtually the defence of a thousand shields Vers 5. Thy two breasts are like two young roes that are twins which feed among the lilies That is In fruitfull pleasant and sweet pastures see the Note Chap. 2.16 to imply that they were little plump juicy cleare faire and pleasant to behold and they are compared to two young roes that are twins to imply that they were of the same forme size and proportion every way as like as twins use to be And now by these breasts of the Church in the beauty whereof much of the beauty of the Church is said elswhere to consist Ezek. 16.7 Thou art come to excellent ornaments thy breasts are fashioned Some againe hold that the Pastors and Teachers in the Church are meant and that with respect to their catechizing and instructing people in the Principles of Religion their feeding of the younger and weaker Christians those that are yet but babes in Christ with the sincere milk of the word 1 Pet. 2.2 according to that of the Apostle 1 Cor. 3.2 I have fed you with milk and not with meat for hitherto ye were not able to beare it and that 1 Thes 2.7 We were gentle among you even as a nurse cherisheth her children And indeed well may Ministers be tearmed the Churches Breasts because they are so affectionately desirous to nurse up those they have brought forth unto Christ As a womans breasts will ake till they be drawne so are Ministers even pained with earnest desires that people would be instructed by them in the word of life and salvation I long to see you saith the Apostle Rom. 1.11 that I may impart unto you some spirituall gift and as the more a womans breasts are sucked the more the milk encreaseth neither doth any thing sooner dry up the breasts then not giving suck so it is with Ministers the more they teach the fuller and more able they are for the work of teaching neither doth any thing sooner blast and dry up their gifts then when they are negligent in teaching And then likewise Preachers of the Gospel may well be compared to young roes because the Gospel was by those that first preached it so speedily spread in most parts of the world and to young roes that are twins c. because they are so richly furnished with gifts and graces for the work of their pastorall office and thereby such a goodly ornament to the Church and because they are of one heart and mind and doe carry on the work of the Lord unanimously delivering nothing to the people but the pure words of Christ whose lips are said to be like lilies Chap. 5.13 But then others againe understand the old and new Testament to be the two breasts of the Church which are as like as twins one to the other continually full of that sweet and saving doctrine of life and salvation so that her children may alwayes suck and be satisfied as the Prophet speakes Isa 66.11 with these breasts of her consolations and may be refreshed and nourished and grow up unto life eternall These two yea and some take these two breasts to be the two Sacraments or the Word and the Sacraments Vers 6. Vntil the day break and the shadowes flee away c. Some learned Expositors will have this to be the reply of the Spouse But unlesse there were some evident reason for it as indeed there is not considering that both the foregoing words and those likewise that follow are clearely the words of the Bridegroome I see not why these should not be taken as his words also The Spouse the Church had desired Chap. 2.17 that Christ would upon all occasions visit her in much mercy Vntil the day break and the shadowes flee away turn my beloved and be thou like a roe or a young hart upon the mountaines of Bether for which see the Notes there And therefore it seemes most probable that here Christ answers that desire of his Spouse Vntil the day break and the shadowes flee away I will get me to the mountaine of myrrh to the hill of frankincense for the understanding whereof we must know that it may well be that the Spirit of God doth here allude to certain mountains and hills that were replenished with all kinde of odoriferous trees the same perhaps which were before called the mountaines of Bether neere to which Solomon had a vineyard whether he used to retire himselfe 2. That by the mountaine of myrrhe and the hill of frankincense may be meant either 1. the Temple at Jerusalem where myrrhe and frankincense were daily offered unto the Lord which some think the more probable because the word Mor in the Hebrew which we translate myrrh may seeme to have some allusion to the Mount Moriah which might be so called at first because it was a place where much myrrh grew where it is cleare the Temple was built 2 Chron. 3.1 Or 2. the heaven of heavens and that because in this mountaine Christ is exceedingly delighted with the service that is there done him by the glorified Saints and the holy Angels or 3. the Church and kingdome of Christ upon earth whereof the Temple was a type see the Note 1 Kings 6.1 and which is called Eph. 2.21 A holy Temple unto the Lord and the holy hill of Sion see the Note Psal 2.6 where the incense of prayers and praises are continually offered unto the Lord which are acceptable unto him thorough the mediation of Christ yea where God doth continually powre forth of the graces and consolations of his Spirit by reason whereof the whole conversation of Christians doth breath forth nothing but the sweet savour of holinesse and purity which makes the Lord take exceeding great delight in them And some adde hereto that by the mountaine of myrrhe is meant the Church Catholick and by
am full of confusion that is the more I think of my estate the farther and farther am I still plunged in confusion being overwhelmed with distracted thoughts not knowing what to think of my condition nor wherewith to chear up my spirit therefore see thou mine affliction that is consider in what a sad and miserable condition I am and have compassion on me Vers 16. Thou huntest me as a fierce lyon c. Some Expositours conceive that it is himself that Iob compares to a lyon and so understand the words thus that as men hunt a fierce lyon that hath ranged up and down and done much mischief following him with all violence till they have at last taken him and slain him so the Lord dealt with him as if he had been some fierce proud wretch that had been mischievous to the place where he had lived God had hunted him wirh variety of plagues that he might destroy him much according to that which Iob had formerly said chap. 7.12 Am I a sea or a whale that thou settest a watch over me But others do better hold that it is the Lord whom Iob compares to a lyon thou huntest me as a fierce lyon that is thou as a fierce lyon before whom no beast can stand dost with all violence pursue me with thy judgements and by thy unresistable strength dost rend and tear me in pieces which indeed agrees with those expressions we find elsewhere concerning God Hos 5.14 I will be unto Ephraim as a lyon and as a young lyon to the house of Iudah I even I will tear and goe away c. and that of Hezekiah Esa 38.13 as a lyon so will he break all my bones And again thou shewest thy self marvellous upon me This may be understood thus that as formerly God had marvellously blessed Iob insomuch that he was the greatest of all the men of the East chap. 1.3 and for piety and grace there was none like him in the earth vers 8. so now again God did as marvellously punish him But the most ordinary exposition I conceive is the best to wit that as his sufferings were very great and bitter so they were successively renewed again and again upon him and this phrase thou shewest thy self marvellous upon me is used to imply either that the plagues were wonderfull that God had laid upon him insomuch that he was become a strange spectacle of misery to all that looked upon him and men therefore stood amazed to behold his condition and Gods dealing with him was as if God intended him for a president upon whom he would shew what he could doe and how many new strange waies God had to torture him or else that it was strange and marvellous that God who was so abundant in mercy and compassion should deal with him a man that feared God as if it were some prophane wretch that he had in hand However in those last words upon me there seems to be some emphasis and again thou shewest thy self marvellous upon me that is upon me that am in a manner half dead already Vers 17. Thou renewest thy witnesses against me c. That is thou dost continually come upon me with new plagues which are witnesses of thy displeasure and by mine uncomfortable friends are taken as evidences whereby thou bearest witnesse for them against me that thou dost esteem me no better then an hypocrite Changes and warre are against me That is changes of warre the meaning is that many and divers miseries and sorrows did continually assail him as in the warre severall troops and companies of souldiers do successively one after another renew and maintain the fight so it was with him whose troops of divers calamities did successively afflict him so that he was continually assaulted and had scarce any breathing time to rest himself Vers 18. O that I had given up the ghost and no eye had seen me Either he wisheth that he had died in the womb that so wasting there away he had never been born and then no eye had seen him which agrees with the foregoing words wherefore then hast thou brought me forth out of my mothers womb or else that he had died in the womb or so soon as he was born and so no eye had seen him alive or he should have been carried presently to his grave before there had scarce any notice been taken of him And indeed it may well be as some expositours conceive that in that clause that no eye had seen me he had respect to that great esteem amongst men which he had formerly enjoyed and so his meaning might be to imply that however in his former prosperity the eyes of men had been much upon him and he had been much observed and respected of all that knew him yet considering the grievous miseries he had since suffered it had been happy for him if no eye had ever seen him Vers 22. A land of darknesse without any order and where the light is as darknesse A description this is of the grave or the region of death and it is said to be without order because there are there no vicissitudes or distinctions of times persons c things disposed in order which is indeed the beauty of the land of the living no vicissitudes of day and night winter and summer joy and sorrow no distinction of ages or degrees the oldest do not go thither first and then the young the rich first and after them the poor and when they are there the bones and dust of Princes and beggars lie confusedly tumbled together without any difference As for the last clause where the light is as darknesse the meaning is only this that when the Sun shines brightest elsewhere there is nothing but pitchy darknesse there or that there is nothing there but darknesse if we can imagine any thing to have a shew of light in the grave that very light is as darknesse CHAP. XI Vers 1. THen answered Zophar c. The friends of Iob as became grave men took then turns in order and so spake to him one after another Zophar therefore having heard the severall answers which Iob had returned to Eliphaz and Bildad undertakes here in the third place to reproove and admonish him as the other two had done before him only indeed the heat of contention in these disputes as is usually encreasing by degrees Zophar is somewhat more sharp and bitter then the other two had been insomuch that he forbears not reproachfull and reviling language upbraiding him as a babler a lyar a mocker c. so highly he was offended with Iob even to passion to see that after he had been twice reprooved he should again break forth into the same impatient complaints that he had used at the first as we see he did in the latter end of the foregoing chapter wherefore then hast thou brought me forth out of the womb c. Vers 2. Should not the multitude of words be answered c. We may
observe that Iob had been hitherto much larger in his replies upon Eliphaz and Bildad then they had been in their speeches to him and indeed considering how full his heart was of sorrow both by reason of the many miseries he suffered and especially their unjust censuring of him hereupon as an hypocrite no wonder it is though he were abundant in pouring forth his complaints and laboured by all the arguments he could to clear himself from their accusations But Zophar receiving no satisfaction from that which he had spoken and therefore fretting to hear him heap up so many words as he conceived to no purpose the rather perhaps because he longed to vent what he had conceived in his mind to reply upon him he upbraids him with his multitude of words and it is very probable as is noted before concerning Bildad chap. 8. â— that he interrupted Iob and would not let him go on as he meant to have done Should not saith he the multitude of words be answered and should a man full of talk be justified wherein he would imply either 1. That it was not fit that he should run on as he had done and that no body should be suffered to speak but himself and that when men are thus talkative not willing to hear any body croud in a word with them they should be reprooved for it and not be bolsterd up in their vain babling by the silence of those that stand by but should be made to know that in the multitude of words there wanteth not sin Prov. 10.19 or 2. That it was not fit that he should carry the cause away only with his pouring forth such a multitude of words Usually indeed men are unwilling to answer those that are all tongue and talk as knowing that it is to no purpose it is not possible to stop such mens mouths they will have the last word but yet because when standers by are silent in this kind they seem to give a tacit consent to the truth of that which such bablers say and so to justifie that they have spoken therefore it is not fit such men should be unanswered and as for Iob he should know that let him talk never so long and with never so much eloquence set a fair colour upon an ill cause that should not serve his turn because they were resolved to answer him and to discover the weaknesse of all that he had spoken Vers 3. Should thy lies make men hold their peace Iob had formerly appealed to them that he did not lie in that which he spake chap. 6.28 nor was there indeed any great likely-hood that he should lie especially at this time when the hand of God was so heavy upon him and he looked for death as it were every moment But so confident Zophar was as his other two friends before him had been that God would never have laid such sore and grievous judgements upon him had he not been an hypocrite that thereupon he perswaded himself that what he had affirmed concerning his own integrity was utterly false and that he spake not sincerely in all that he had spoken concerning the justice of God and so he upbraids Iob with lying and protests against a silent swallowing down those untruths he had uttered Should thy lies make men hold their peace we may read it also Should thy devices make men hold their peace But both readings are much to the same effect lies being nothing else but devised untruths according to that answer which Nehemiah returned to the false accusations of Sanballat and his companions Neh. 6.8 There are no such things done as thou sayest but thou feignest or devisest them out of thine own heart However the drift of Zophar in these words is evident namely that he judged it an unreasonable thing to hold his peace when he heard him utter such grosse falsehoods and that though some men may have their mouths stopped with a fair flourishing tale or plea though there be never a word of truth in it and some may judge it in vain to argue with one that cares not what untruth he utters yet he thought it unfit to let him so carry it but was resolved to disproove those devises and falsehoods wherewith he had sought to justifie himself And when thou mockest shall no man make thee ashamed As if he should have said it is impossible that a man that fears God should hear thee speak in such a scornfull flouting manner as thou hast done both of God and of the reproofs and admonitions of thy friends and not seek to discover thy folly and wickednesse herein to thy shame Some conceive that Zophar speaks this in reference to that which Iob had said chap. 10 3 as thinking he had spoken that in a mocking manner Is it good unto thee that thou shouldest oppresse that thou thouldest despise the work of thine hands c. and others referre it to other passages But I rather think that he speaks it more generally as apprehending that in many passages he had only made a mock of that which his friends had spoken to him Vers 4. For thou hast said My doctrine is pure and I am clean in thine eyes His meaning is that he had maintained that to be true which he had spoken concerning God and his providence the afflictions of the righteous and the prosperity of the wicked c. and that he was innocent and upright before God and it may well be that Zophar spake this in reference to that which Iob had said chap. 6 10. I have not concealed the words of the Holy one and again vers 30. Is there iniquity in my tongue and so likewise chap. 10.7 Thou knowest that I am not wicked But yet because Iob had so clearly again and again expressed himself that he durst not justifie himself before God as chap. 9.20 If I justifie my self saith he mine own mouth shall condemn me If I say I am perfect it shall also proove me perverse it is most probable that Zophar in these words intended not to charge him any farther then thus to wit for saying that he by any secret wickednesse or hypocrisie had not provoked God to punish him so severely for this Zophar judged a lie and a reproach of God as holding that God would never have made him such a pattern of misery had he not been an hypocrite Vers 5. But O that God would speak and open his lips against thee Because Iob had wished that he might plead with God concerning his condition chap. 9.34 35. Let him take his rod away from me and let not his fear terrifie me then would I speak and not fear him and because he had for the most part in the foregoing chapter directed his speech to God vers 2. I will say unto God do not condemn me shew me wherefore thou contendest with me and because withall Zophar apprehended that he minded not what his friends said to him nothing that they spake did the
starved to death for want of food Vers 14. His confidence shall be rooted out of his tabernacle c. That is say some Expositours out of his body his bodily strength whereon he trusted shall be utterly destroyed Or every thing wherein he placed any confidence shall be utterly rooted out of his dwelling place namely his riches children c. and it shall bring him to the king of terrours that is this rooting his confidence out of his tabernacle or his broken confidence the despair he shall fall into upon the rooting out of his confidence shall bring him to the chiefest and greatest of all terrours or to death which is indeed to a naturall man the most terrible of all terribles as a heathen could say and so consequently also to the devil who in regard of the terrours wherewith he at last affrights those wicked men whom at first by his flattering temptations he drew into sin and in regard of those eternall torments wherewith he shall torment them may well be called the king of terrours Vers 15. It shall dwell in his tabernacle because it is none of his c. That is the king of terrours mentioned in the foregoing words Or rather destruction misery and want whereof he had spoken before vers 12. shall dwell in his tabernacle As in reference thereto he had said before vers 13. It shall devour the strength of his skin so in reference thereto again he saith here It shall dwell in his tabernacle because it is none of his that is Destruction shall take possession of his dwelling place because he got it by unjust means and so indeed in right it is none of his As for the following clause brimstone shall be scattered upon his habitation the meaning of it is either 1. That God should utterly burn up his dwelling place to wit either with storms of thunder and lightning from heaven which is of a sulphureous nature as by the savour thereof may be sometimes discerned or with very showers of fire and brimstone or 2. That God should make the place of his habitation barren and desolate salt and brimstone being usually esteemed signes and causes of barrennesse in a land according to that Deut. 29.23 The whole land thereof is brimstone and salt and burning that it is not sown nor beareth nor any grasse groweth therein this may seem the more probable because of the word scattered which is here used brimstone shall be scattered upon his habitation or 3. That God should destroy him and his with some strange and horrible judgement as once he did Sodome and Gomorrha for thus as in allusion to that the Scripture is wont to expresse unusuall and stupendious judgements as Psal 11.6 upon the wicked he shall rain snares fire and brimstone and a horrible tempest and so again Ezek. 38.22 and that Bildad did allude to that destruction of Sodome and Gomorrha we may the rather think because Iob and these his friends dwelt not farre from those parts and lived not long after the time when those cities were destroyed so that the memory of that judgement must needs be fresh amongst them And yet withall it is likely that he did covertly also put Iob in mind how his cattel and servants were consumed with fire from heaven chap. 1.16 Vers 16. His roots shall be dryed up beneath and above shall his branch be cut off This may be inferred as an effect of that which he had said before brimstone shall be scattered upon his habitation to wit if that be understood of the barrennesse of the land wherein he dwelt But I conceive the plain meaning of these words to be this that he shall utterly be destroyed root and branch he and all that belongs to him according to that Mal. 4.1 All that doe wickedly shall be stubble the day comes that shall burn them up saith the Lord of hosts it shall leave them neither root nor branch for the wicked man is here compared to a blasted tree as before chap. 15.30 of which see the Note there Vers 18. He shall be driven from light into darknesse c. Herein may be comprehended that by the miseries that God shall bring upon him he shall be violently turned out of a prosperous condition into an estate of dismall and dolefull distresse and dishonour and sorrow but yet doubtlesse the chief thing intended herein is that he should be at last also driven from the light of this world into the land of darknesse the grave yea into that utter darknesse of hell for therefore to explain these words is that following clause added of being chased out of the world Vers 19. He shall neither have son nor nephew c. That is he shall leave no posterity behind him neither son nor sons son wherein he plainly strikes at Iob that had lost all his children Vers 20. They that come after him shall he astonied at his day as they that went before were affrighted At his day that is the day of his destruction that observable day when God shall at length render to the wicked man according to his works according to that Psal 137.7 Remember O Lord the children of Edom in the day of Ierusalem and Psal 37.13 The Lord shall laugh at him for he seeth that his day is coming The meaning therefore of these words is that the judgement of God upon the wicked man shall be so grievous and fearfull and thereupon so notorious that it should be famous in succeeding times and the very report of it should astonish those that live then though they never saw it even as it did affright those that went before or that lived with him who were eye-witnesses of the vengeance that was inflicted on him Vers 21. Surely such are the dwellings of the wicked and this is the place of him that knoweth not God That is of every ungodly man concerning which see the Note 1 Sam. 2.12 It is as if he had said Certainly as sure as God is just this is and this will be at last the portion of all wicked men and hypocrites that do not truly fear God to this their stately dwellings shall at last be brought and to this all their great wealth and pomp shall come and therefore do not deceive thy self Iob by thy present condition it is evident what thou hast been and if thou wilt not hearken to thy friends to repent and turn unto the Lord thus as all other wicked men doe thou must expect to end thy daies CHAP. XIX Vers 2. HOw long will ye vex my soul and break me in pieces with words Because Bildad began his Reply with that disdainfull expostulation How long will it be ere you make an end of words chap. 18.2 Iob addressing himself here to answer him begins after the same manner and retorts the expostulation upon him and his other two friends Nay saith he How long will ye vex my soul and break me in pieces with words therein giving them to
understand how his soul was vexed and his heart torn within him and even broken to pieces with the bitternesse of their words as knowing well that all they had spoken of wicked men they intended of him so that all his bodily sufferings were not so bad to him as those their sharp reproaches wherewith his very soul was galled and wounded and so consequently also upbraiding them hereby for their uncharitablenesse and cruelty that could one after another lay on such load upon one that was already in such a sad afflicted condition and willing them as it were to consider whether he deserved to be blamed for not giving over speaking for the justifying of himself or they for not giving over to cast such unjust reproaches upon him Vers 3. These ten times have ye reproached me c. That is many times again and again see the Note Gen. 31.7 You are not ashamed that you make your selves strange to me or as it is in the margin that you harden your selves against me in which words he blames them and that as for a fault of which they might well be ashamed if they had any shame in them to wit either because they were so hard-hearted as to use him so reproachfully being in so sad a condition and never to regard the mournfull complaints whereby he had endeavoured to move them to pity or else if you read this clause as it is in our Bibles because having been his old acquaintance and friends they carried themselves towards him as if they had been mere strangers to him both in that they showed no more love to him nor did no more compassionate him in his miseries then if they had been mere strangers and likewise in that a stranger that had never known any thing of his close and strict walking with God in a holy and righteous life could not have censured him more uncharitably then they had done who had long intimately known and had been often eye-witnesses of his religious and just conversation Vers 4. And be it indeed that I have erred mine errour remaineth with my self The meaning of these words any one would take to be clearly and plainly this Be it indeed that I have erred Suppose though I cannot yield indeed that it is so that I have done some evil through ignorance or infirmity wherewith God hath been provoked to this displeasure against me or suppose that I have now in my arguing with you spoken something that is not fitting mine errour remaineth with my self I suffer for it and not you or I am like to smart for it and not you and therefore you need not trouble your selves with it Indeed because this is usually the speech of men desperately wicked when they shake off the reproofs of those that wish them well Trouble not your selves any more with me if I doe any thing I should not doe it is not you but I that must suffer for it and so it could not well stand with the piety of Iob to answer thus therefore some Expositours give another sense of these words which is this And be it indeed that I have erred mine errour remaineth with my self that is suppose that my life hath not been in every respect such as it ought to have been or that in my pleading with you I have maintained any thing that is false and erroneous truly in this errour I do and must for any thing I see still remain since you have no way convinced me nor informed me better Or thus suppose that in pleading my cause against you I have forgotten my self and spoken something unadvisedly my fault herein must lye upon my self but what is this to the purpose for that which is the great Question between us whether or no the miseries I now suffer be laid upoâ— me for my former wickednesse you quarrell at me for being so full of words and so violent in my discourse but what is this to the question in hand But yet considering 1. That the best are sometimes overborn with temptations and passions in such great distresses as Iob was now in and the drift of this book is to set down as well how he was tempted as how he did suppresse and overcome his temptations and 2. That his aime in these words was not to reject any just reproof or admonition of his friends but to tax them for their bitter reviling speeches I see not but that the first exposition is most approveable And be it indeed that I have erred mine errour remaineth with my self as if he should have said Though I have erred it is nothing to you let me alone to bear what God hath laid upon me and do not you adde to mine afflictions by deriding and flouting me and charging me with many false devised calumnies Because they had alledged nothing that had any solidity in it either to comfort or convince him therefore he wills them to consider that though he had erred if it were so he smarted for it and this could give them no just ground to use him so as they had done so that he speaks this I say as taxing the frivolousnesse and bitternesse of that which they had spoken and as professing that it was more easie for him to endure what he suffered then to hear their flouts and reproachfull speeches Vers 5. If indeed ye will magnifie your selves against me and plead against me my reproach c. By their magnifying themselves against him is meant that being in a prosperous and flourishing condition themselves they did proudly insult over him that was in misery and as it were trample upon him and by pleading against him his reproach is meant their alledging against him as the only argument whereby they sought to prove him a wicked man and an hypocrite the heavy punishments which God had inflicted on him for these they are which he tearms his reproach because with these they reproached him as making them such clear evidences of his former wickednesse The greatest difficulty in these words is why upon this he saith here he inferres that which follows in the next verse If indeed saith he ye will magnifie your selves against me and plead against me my repreach that is if ye be indeed seriously resolved to triumph over me and to plead the judgements that God hath laid upon me thereby to prove me a wicked man then Know now that God hath overthrown me and hath compassed me about with his net And to this there may three answers be given 1. That by alledging this of Gods dealing with him he sought to imply that the grievousnesse of his sufferings might well wring from him those complaints which they judged so excessive and that therefore they had no cause so to tryumph over him as they did 2. By putting them in mind that it was God that had brought those miseries upon him which he now endured his aim was to imply that when God did correct a man thus he did it not that others should insult