at the latter day upon the earth Some of our best Expositours as Calvin Mercer and others understand this merely of Gods delivering Iob out of that sad and forlorn condition wherein he now lay to wit that he knew that however he was little better at present then as a man that is dead and buried yet he had a Redeemer that should rescue him at length out of this condition even the ever-living God who is the first and the last Esa 48.12 and therefore shall be after all men are vanished and gone and shall shew forth his power in the quickening and reviving of poor men dust and ashes even when they are fallen into the lowest and most desperate estate and condition And indeed it cannot be denied 1. That God is many times called our Redeemer in the Scripture as Esa 63.16 Thou O Lord art our Father our Redeemer 2. That an estate of extreme misery and affliction is often expressed in the Scripture by that of death men in such a condition are often spoken of as dead men yea as men that are buried and turned into dust and that to imply that such a condition is to men as bitter as death that it bereaves them of all the comforts of this life and is past all hope of recovery I was saith the Apostle 2. Cor. 11.23 in deaths oft And so Psal 88.4 5. I am counted with them that goe down into the pit free among the dead and Psal 22.15 Thou hast brought me saith David into the dust of death and 3. That the deliverance of such men out of such an extreme low and forlorn condition is often tearmed a quickning and a reviving and a raising of them up from the dead as Psal 71.20 Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth and Isa 26.19 speaking of the bringing home of the Iews out of Babylon Thy dead men saith the Prophet shall live together with my dead body shall they arise awake and sing ye that dwell in the dust See also Psal 85.6 and Hos 6.2 But yet 1. Because Iob had hitherto disclaimed all hope of being delivered out of that forlorn condition wherein he lay and of being restored to any estate of prosperity and happinesse again though his friends had often assured him that if he would repent it would be so affirming that his hope was gone and that he was in a worse condition then a tree that is cut down of which there is hope that it may sprout again See chap. 16.22 and 17.1 11 13 c. and therefore it is no way probable that he should be now on a sudden raised to such a height of hope concerning Gods raising him to such a prosperous condition contrary to all his former discourses and 2. Because there are some passages in the following verses which cannot well be understood of a resurrection of his outward estate as that it is spoken of as a strange thing that he should see his Redeemer with the same eyes that he had then and some other of the like nature therefore I say if we joyntly consider of that which is said here with that which follows in the two next verses I cannot see how it can be otherwise understood then of Christ the promised Redeemer who indeed is most properly tearmed our Goel as it is in the originall our Redeemer it is the same word that is used Levit. 25.25 for the next kinsman that was to redeem the estate of his decayed brother of which see the Note there and that because he taking our nature upon him became as it were our near kinsman our brother Heb. 2.11 flesh of our flesh and bone of our bone So that I conceive the drift of Iob in these words was by this profession of his faith to prove that notwithstanding his sufferings and miseries were so grievous as he had now acknowledged yet he was farre from being a wicked man and an hypocrite as they had charged him to be I know saith he that my Redeemer liveth that is I that am so severely condemned by you and am now in such a miserable condition even I do certainly believe that there is a Redeemer to come that he is my Redeemer for there is much emphasis in that word my and that he lives as being the ever-living God the first and the last yea the fountain of life to all that shall believe in him and so shall one day redeem my person from destruction and maintain my cause against all those false aspersions you now cast upon me And then for the last clause and that he shall stand at the latter day upon the earth either it is meant of the second coming of Christ to judgement to wit that he should then appear upon earth and that as a conquerour trampling upon the grave as a conquer'd enemy and raising all flesh by his almighty command out of the dust yea and as a judge appearing in his glory to passe sentence upon all both quick and dead or else which some rather think and it seems very probable it is meant of his first coming as the following words in the next verses are meant of his second coming to wit that in the latter daies that is in the daies of the New Testament this his Redeemer should be made man and in mans nature should live and dwell upon the earth and being there slain should rise again and stand again upon the earth tryumphantly and so should as the Redeemer of his people vanquish death and accomplish the work of mans redemption And indeed that the daies of the Gospel from the time of Christs incarnation to the end of the world are frequently called in the Scripture the latter daies or the last daies cannot be questioned see Isa 2.2 Hos 3.5 1 Tim. 4.1 2 Tim. 3.1 of which two reasons are usually given to wit 1. Because all was then accomplished which had been prophesied concerning the work of mans Redemption that was the perfection of all times or as the Apostle calls it Gal. 4.4 the fulnesse of time and 2. Because the whole time of the worlds continuance being divided into three great Periods the 1. From the creation to the Law the 2. From the Law to Christs Incarnation the 3. From that to the day of Iudgement this which contains all the daies of the Gospel is the last of the three But however very observable it is which some Expositours have noted to wit that Iob was so strengthened and cheared up with the consideration of this which here he saith concerning the hope he had in his Redeemer and concerning the resurrection of his body and the blisse he should then enjoy that after this we meet not with any word he spake arguing any such fainting and impatience of spirit as many which before this came from him Vers 26. And though after my skin worms destroy this body yet in my
understood and in thy light we shall see light to wit though partly of that light of life wherewith all men are enlightened from God yet more especially 1. of the spirituall enlightening of Gods people here in this world In thy light that is by thine enlightening of us and by the light of thy countenance shining upon us we shall see light that is we shall enjoy all saving knowledge comfort and joy or by thy bringing of us truly to know thee we shall certainly enjoy true blisse and happinesse and 2. of their being partakers of the inheritance of the Saints in light and life eternall In thy light we shall see light that is in thee who art the true light and the fountain of light we shall see thee who art that light inaccessible thus some understand these words because whereas here we see God only in his works and word by faith and not by sight as through a glasse darkly in heaven we shall see him in himself face to face 1 Cor. 13.12 and that not by the help of any medium as we see the Sun mediately by the aire but immediately in and by himself or else in and by the light of thy glory filling and transforming us we shall be made capable of beholding thee who art the true light face to face and so shall enjoy thy presence in glory for evermore Vers 11. Let not the foot of pride c. Having in the foregoing verse prayed for the faithfull in generall O continue thy loving kindnesse unto them that know thee c. here as reckoning himself one of that number he adds Let not the foot of pride come against me that is let not proud men invade me or let them not be able to come at me or trample upon me and let not the hand of the wicked remove me that is let them not be able to beat me off from my confidence in thee and from that way of truth and holinesse wherein I have hitherto walked or let them not put me to flight or drive me from my country and the place of Gods worship See the Notes Psal 11.1 and 13.4 Vers 12. There are the workers of iniquity fallen c. To wit when in their pride they thought to invade me See the Note Psal 14.5 PSALM XXXVII The Title A Psalm of David And composed it was by him in his old age as is clear vers 25. I have been young and now am old It is another Alphabeticall Psalm concerning which see Note Psal 25.1 only there are here two verses allowed to a letter unlesse in four verses where there is but one verse to a letter as in the other before Vers 1. Fret not thy self because of evil doers c. That is as it is expressed vers 7. because they prosper in their waies vex not thy self for this either by murmuring against God or grudging against them Vers 2. For they shall soon be cut down like the grasse c. That is God shall suddenly destroy them as it were with one blow as the grasse is mown down with one stroke of the sythe Vers 3. Trust in the Lord and doe good c. As if he should have said Be not drawn by the prosperity of wicked men to doe as they doe but do you trust in God and doe that which is good in his sight so shalt thou dwell in the land c. that is thou shalt long dwell quietly and safely in the land which God hath given thee without danger of being cut off or cast out And this too was to the Israelites inhabiting the land of Canaan a pledge of life eternall Vers 4. Delight thy self also in the Lord. As if he had said Whilst wicked men delight themselves in their wicked waies and outward prosperity do thou delight thy self in God living by faith in him as the fountain of all good See the Note also Job 22.26 Vers 5. Commit thy way unto the Lord. That is By faith and prayer cast all thy affairs and all the passages of thy life upon the Providence of God resigning all to his will and waiting patiently for what he will doe Vers 6. And he shall bring forth thy righteousnesse as the light and thy judgement as the noon-day That is Though thy righteousnesse may be obscured for a time by the calumnies and false accusations of wicked men or by the heavy afflictions thou maist undergoe wherein God may seem to deal with thee as if thou wert a wicked man yet as certainly as the morning-light doth at last break forth and dispell the darknesse of the night and so shines by degrees brighter and brighter unto the perfect day so certainly shall the Lord cause thy righteousnesse manifestly to appear either by discovering some way or other the falsnesse of their slaunders and convincing men inwardly of it or by the rich blessings wherewith God shall lade thee thereby testifying his love to thee and the high esteem that he hath of thee so that hereby and withall by his punishing the wicked that have flourished for a time thy righteousnesse shall appear as clearly as the morning-light yea by degrees it shall become as manifest as the Sun at noon-day And as confidently therefore maiest thou expect that thus it shall be with thee as men in the night do expect the breaking forth of the day if not here yet at least in the life that is to come for then shall the righteous shine forth as the Sun in the kingdome of their Father Matth. 13.43 Your life is hid with Christ in God saith the Apostle Col. 3.3 4. When Christ who is our life shall appear then shall ye also appear with him in glory As for the word judgement see the Note Job 27.2 Vers 7. Rest in the Lord c. Or as it is Psal 4.4 Be still patiently and quietly waiting upon God Vers 8. Fret not thy self in any wise to doe evil That is In any wise be sure that you fret not so as thereby to be drawn to take those courses that the wicked take hoping by that means to be in the same prosperous condition with them or so as thereby to be overborn in your fretting to sin against God as by murmuring against his providence or being any way injurious to them c. Vers 9. Those that wait upon the Lord c. That is that in their afflictions and troubles do depend upon God for help they shall inherit the earth for 1. the faithfull only are by right of adoption through Christ the lawfull heirs of all things 2. they only enjoy what they have by reason of that right with true comfort and peace 3. they are sure in time to be provided for with whatsoever is good for them and 4. though the wicked seek to destroy them from the face of the earth yet they shall not be able to doe it and that this last is chiefly intended we may see by that which follows in the next verse Vers 10. Thou
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
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
in the right Vers 5. For Iob hath said I am righteous c. The same in effect he objected against Iob in the foregoing chapter vers 9. concerning which see the Note there As for the following clause and God hath taken away my judgement this we find Iob spake in expresse tearms chap. 27.2 But yet neither did Iob intend thereby to charge God with punishing him unjustly concerning which see also the Note there for then he had directly blasphemed and the Devil had gotten his will of him nor do I think that Elihu intended to charge him with this blasphemy as his friends had done as we may see chap. 8.2 3. and elsewhere For Elihu judged more favourably of him and had professed before chap. 32.14 that he would not answer him as they had done No all that Elihu chargeth him with is that by his pleading the innocency of his life with such vehemency and by his impatient complaints of his sufferings and of the Lords not discovering to him the reason thereof he did in a manner imply that God had dealt unjustly with him Vers 6. Should I lie against my right c. Some Expositours say that Elihu in these words chargeth Job with saying that God would have had him lie against his right or that unlesse he would doe so he might not be suffered to speak But methinks he doth plainly allude to that which Job had said chap. 27.4 5 6 where he protested that he would not against his conscience condemn himself As for the next clause my wound is incurable without transgression that Elihu seems to have gathered from that which Job said chap. 6.4 and 9.17 concerning which see the severall Notes there Vers 7. What man is like Iob who drinketh up scorning like water That is who scorneth and reproacheth not man only but God too with as much greedinesse and delight as thirsty men drink water which neither for the costlinesse of it nor for the strength of it they need drink sparingly The like expression we had before chap. 15.16 concerning which see the Note there Yet I know there are divers learned Expositours that understand this otherwise to wit that there was never man like Iob of such wisedome and gravity c. that by speaking such absurd and ridiculous things did so expose himself to the scorn and derision of all men as if he were glad to swallow down all the reproaches and scorn that could be cast upon him Vers 8. Which goeth in company with the workers of iniquity c. That is Who carrieth himself so as if he would be numbred amongst wicked men because he treads in their steps and useth their language whilst in the mean season he stands so much upon his innocency and righteousnesse Vers 9. For he hath said It profiteth a man nothing that he should delight himself in God This Elihu would gather from those words of Iob wherein he maintained that God doth often afflict the righteous as sorely as the wicked and prosper the wicked as much or more then the righteous as we may see chap. 9.22 and 21.7 c. as likewise from those complaints of his that God had dealt so severely with him who had yet endeavoured in all things to approve himself to God Yet I conceive the utmost that Elihu intended here to charge upon Iob was that by uttering these things in such an impatient manner he seemed to think that it was no advantage to a man to live holily and righteously not that he did indeed think so or had in expresse tearms said so Many things Iob had spoken wherein he had so clearly expressed his hope and confidence in God that Elihu could not have so hard an opinion of him only God would have Iob reproved thus sharply that he might see how much evil there was in his murmuring against God Vers 13. Who hath given him a charge over the earth or who hath disposed the whole world This is added to prove what he had said in the foregoing verses namely that there was no possibility that God should deal unjustly with any man Who hath given him a charge over the earth c. as if he should have said God is of himself the supreme Iudge and Governour of the whole world as being the sole Creatour of it he is not appointed thereto by any other Power that is above him who should give him in charge how he should govern the earth nor hath he any counseller but as in making he alone disposed all things as they are so he only disposeth of them by way of Providence and government and therefore he cannot judge unjustly And indeed the inference is unquestionable upon these three grounds First because there being none above him there is no danger lest he should deal unjustly through being constrained or overawed by any higher power as amongst men inferiour magistrates often doe Secondly because if there were none to give him a charge over the earth there was none whom he could offend in not following his charge he was absolute in his power and might doe with his own creatures what he pleased there being none that could say Why have you done thus I gave you no such command And thirdly because the supreme Iudge of the world from whom there can be no appeal must needs be just by his nature and essence or else there were no assurance but that all things might be brought into utter confusion Vers 14. If he set his heart upon man c. To wit to observe exactly all that he doth amisse or to destroy and cut him off if he gather unto himself his spirit and his breath that is if he call back to himself that soul life and breath which he as the fountain of life hath severally imparted to the sons of men the phrase here used is much like that Psal 26.9 Gather not my soul with sinners nor my life with bloudy men all mankind must needs then perish at once and turn to dust as it follows in the next verse All flesh shall perish together c. But why is this here alledged how easily God can in an instant destroy all mankind I answer farther to clear what was implyed in the foregoing verse by affirming that God had no power above him that had committed to his charge the government of the world but that the absolute soveraignty thereof as he was the Creatour of it was solely in himself namely that God is most just and cannot do wrong to any man whatsoever and that upon the three grounds alledged in the foregoing Note as likewise also that he is infinitely good and gracious and cannot be cruell and tyrannicall as is evident by his gracious supporting and continuing all things in their being so long as he hath done whereas he could so easily in a moment bring all to nothing Vers 16. If now thou hast understanding hear this hearken to the voice of my words As if he had said As thou art
grounds that what he doth is not evil or that however no evil shall befall him thereby he shall scape well enough or by applauding himself for doing those things wherein he pleaseth himself though he doth displease God out of a brutish stupidity and contempt of God untill his iniquity be found to be hatefull to wit by the wrath of God that it brings upon him or the meaning of this clause may be that by his so flattering himself he is found to be hatefull either because this applauding of themselves in their wickednesse is to all men that are not desperately Atheisticall a most hatefull thing or because by thus emboldening themselves they proceed to such degrees of wickednesse that at length they become detestable both to God and man Vers 3. The words of his mouth are iniquity and deceit c. That is they tend to iniquity and deceit he hath left off to be wise and to doe good that is he refuseth all instruction and suppresseth the very light of nature in him whereby men are enabled to know what is good and what is evil and so never minds the doing of that which is good but rather gives over the doing of that good which at first he did though with a false and unsound heart Yet some understand this still of the words whereby the wicked man flattereth and deceiveth himself in his evil waies whereby he comes at last to be given over to a reprobate sense so that he makes no difference between good and evil Vers 4. He deviseth mischief upon his bed c. Which implyes both that he is violently bent upon evil in that he will break himself of his rest that he may contrive mischief and that his own wicked heart is the chief cause of it in that of his own accord he meditates evil when he hath no outward enticement or evil example to draw him thereto he setteth himself in a way that is not good he is resolved to runne on in his unwarrantable wayes he abhorreth not evil to wit no evil whatsoever though he may not be guilty of every sin yet he doth not avoid it because he abhorres it Vers 5. Thy mercy O Lord is in the heavens and thy faithfulnesse reacheth unto the clouds It is said Psal 57.10 thy mercy is great unto the heavens and Psal 108.4 above the heavens but the meaning of all these expressions is the same namely that the mercy and faithfulnesse of God in making good what he hath spoken are infinite and above our reach and understanding and all the creatures in heaven and earth do declare the same Some conceive that this is inserted here as by way of admiring that God should bear with and doe good to such Atheisticall wretches as these he had now spoken of But rather the drift of these words is to declare Davids assurance that notwithstanding all this horrid impiety of so many desperate wretches yet he knew well that God was in the midst of all these confusions infinitely good and mercifull and just as is farther expressed in the following verse Vers 6. Thy righteousnesse is like the great mountains c. That is it is firm and unmoveable or rather agreeably to those expressions in the former verse it is infinitely high and great above our reach or eminently conspicuous that all men may see it thy judgements are a great deep that is thy just and righteous dealings in the government of the world are incomprehensible and past finding out or they are very great as the ocean being manifest above and beneath yea in every place which way soever we cast our eyes Vers 7. How excellent is thy loving kindnesse O God! c. Some understand this likewise and that which followeth in the two next verses of the kindnesse which God sheweth to all the creatures But rather from the kindnesse of God to all the creatures he inferres here that his loving kindnesse to his children must needs be far more excellent Therefore the children of men put their trust under the shadow of thy wings therefore thy people poor sinfull frail creatures however they see the wicked triumph do securely cast themselves upon thy fatherly providence see the Note Psal 17.8 Vers 8. They shall be abundantly satisfied with the fatnesse of thy house c. That is with abundance of the choicest blessings both temporall spirituall and eternall which thou hast stored up for them that are of thy houshold family Thus I conceive these words may be generally taken only then we must remember that earthly blessings can only be said to satisfy Gods servants in that they enjoy them as pledges of Gods fatherly love to them and providence over them Yet I conceive it is chiefly meant of spirituall and heavenly blessings as 1. that they shall be refreshed and comforted even to the full satisfaction of their souls and to the rendring of them contented with their condition in other regards whatever it be with the graces and comforts wrought in them by the word and spirit of God and especially the clear manifestation of his love and favour to them thereby and so this may be tearmed the fatnesse of Gods house in relation to the Tabernacle or in relation to heaven because the righteous in these joyes of Gods spirit have as it were a tast of the joyes of heaven before-hand and 2. that they shall be abundantly satisfied with that fulnesse of joy and glory they shall have in heaven Gods dwelling-place so that they shall not hunger nor thirst any more nor desire any thing but what they there enjoy And thou shalt make them drink of the river of thy pleasures that is thou shalt yield them a constant never-failing supply of those pleasures which thou only canst give or which from thee shall successively flow in unto their souls And this also must be understood as the former clause of all the comforts which God affords his people both in this life and that which is to come but especially of those which they enjoy by the light of Gods countenance which as by these expressions David would imply are as meat and drink unto the faithfull Vers 9. For with thee is the fountain of life c. This seems to be added in reference to the foregoing words and thou shalt make them drink of the river of thy pleasures for to make good this David affirms here that God is the fountain of life both because he hath life in and of himself and because all the life that is in the creature both temporall spirituall and eternall flows from him as rivers from their fountains and so shall for ever he being an ever-springing fountain of living waters that can never be drawn dry And because God by his spirit doth work that life of faith and grace which is the spirituall life of his people in relation thereto David might say with thee is the fountain of life However the following clause must accordingly be
the other do likewise end as may be seen in the end of Psal 72 89 106 and 150. PSALM XLII The Title TO the chief Musician Maschil c. See the Notes upon the Titles of the 4. and 32. Psalms for the sons of Korah who were singers in the Tabernacle and Temple 1 Chro. 6.22 31 and 2 Chro. 20.19 and so this Psalm was composed for them and delivered to the master of their quire and that in Davids daies was Heman 1 Chro. 6.33 It may indeed be read also Maschil of the sons of Korah and therefore some conceive that the eleven Psalms which have this Title were composed by some of the sons of Korah either in the Babylonian captivity or at some other time perhaps in Davids daies which some judge the more probable because they conceive it to be that Heman of the stock of Korah who is mentioned 1 Kings 4.31 amongst those men of eminent note whom Solomon excelled in wisedome and that Solomon is the rather compared with him because Solomon also excelled in poetry and composed many Songs as this Heman also did But for that see the Note there I rather conceive it was composed by David for the sons of Korah and because he complains of so long absence from the house of God some think it more probable that his exile in Sauls daies then when Absalom drave him from Jerusalem was the occasion of composing this Psalm But for this see the Note Psal 43.1 Vers 1. As the hart panteth after the water-brooks so panteth my soul after thee O God Not being so much grieved for the losse of his goods honours or other outward contentments as for his absence from Gods house he compares his earnest desire to enjoy Gods presence in his Ordinances to a harts panting or braying after the water-brooks because the hart being of a very hot and dry constitution is usually exceeding thirsty especially in summer or when she is hunted and dwelling in the desarts where there is little water doth therefore the more earnestly pant and bray after the water-brooks to quench her thirst and say some to save her self also from the hounds that pursue her Vers 2. My soul thirsteth for God for the living God c. Who is the fountain of life Psal 36.9 the fountain of living waters Jer. 2.13 abundantly refreshing those that come to him When shall I come and appear before God to wit in his Sanctuary And this implyeth also his hope that in due time God would bring him thither Vers 3. My tears have been my meat day and night c. To wit either 1. because with abundance of tears gliding down his cheeks his mouth was so filled that he might swallow them like meat or at least because God gave him as I may say his belly full of weeping and therefore elsewhere in a like expression there is expresse mention made of the plenty of tears Psal 80.5 Thou feedest them with the bread of tears and givest them tears to drink in great measure or 2. because he did as duely weep as he did eat his meat yea his tears were usually mingled with his meat according to a like expression Psal 102.9 I have eaten ashes like bread and mingled my drink with weeping or 3. because forsaking his meat he gave himself wholly to weeping that was in stead of his food or 4. because it was pleasing and delightfull to him and did strengthen and revive him as meat doth a hungry man While they continually say unto me Where is thy God as if they should have said Hath not that God whom you served so zealously and on whom you relyed with such confidence forsaken you at last And thus which grieved David most the name of God was dishonoured Vers 4. When I remember these things I powre out my soul in me c. That is Giving the reins to my grief I powre out my sorrow in tears and complaints c. see the Note 1 Sam. 1.15 or rather I die and faint away with grief see the Note Job 30.16 As for those words when I remember these things though some would have them referred to that which follows concerning his former resorting freely to the house of God yet I conceive they must necessarily be referred to what he had said before both concerning his absence from and his longing after Gods presence in his Sanctuary vers 1 2. and likewise concerning his enemies upbraiding him therewith vers 3. Only indeed in the following words he makes his former liberty the reason why the remembrance of those things was so bitter to him for saith he I had gone with the multitude c. Vers 5. Why art thou cast down O my soul c To wit with grief for heavinesse in the heart of man maketh it stoop Prov. 12.25 Hope thou in God for I shall yet praise him for the help of his countenance that is the help afforded me by his gracious presence or by his looking favourably upon me implying that if God would but shew himself or look favourably upon him it would be enough Yea I conceive that this expression he the rather useth because as by his being driven from Gods Sanctuary the place of Gods speciall presence the Lord did as it were hide his face from him so by bringing him back thither he hoped the Lord would again look favourably upon him And this he opposeth to that bitter taunt of his enemies where is now thy God Vers 6. O my God my soul is cast down within me c. See the former Note therefore will I remember thee from the land of Iordan that is the land beyond Jordan and of the Hermonites that is the people inhabiting by Hermon a mount in the utmost North-east bounds of the land of Canaan yet because Hermon was a long track of hills some conceive that those hills are here called the Hermonites as those mountains that divide Germany and France from Italy are called the Alps and that they are mentioned thus in the plurall number because David at severall times hid himself sometimes in one of these hills and sometimes in another from the hill Mizar which might be some hill in those parts not mentioned elsewhere in the Scripture or if we read it from the little hill as it is translated in the margin of our Bibles it may be meant of the hills in the South of Judea which were little hills in comparison of Libanus and Hermon on the North and Northeast and so the utmost bounds of the land of Judea are mentioned both on the East North and South or of mount Hermon and that he calleth it though a great mountain a little hill in respect of Sion which he so greatly magnifyed for its spirituall dignity or with relation to the farthest part of Hermon where the hils are but little However the meaning is doubtlesse this that being cast down for his forced exile from Gods Sanctuary to cheat himself herein even where he was farthest
the Covenant whereby they were bound every way to carry themselves to the Lord as became his people but only contented themselves with the mere outward service of offering sacrifices I know that some Expositours that limit the word Saints to the holy 〈◊〉 amongst Gods people do accordingly also expound this clause those that have made a coâ—enant with me by sacrifice that is those that have not rested in the meer outward service of sacrifices but have also minded the covenant whereof the sacrifices were a signe and that others conceive it is added with reference to the wicked hypocrites amongst them those that have made a Covenant with me by sacrifice that is those that thought the covenant betwixt me and them was only about sacrifices which therefore having given me they concluded they had done enough and that for this I was bound as by covenant to them And so likewise for the first clause Gather my Saints together unto me some hold that the Jewes who had made a covenant with God that they would serve him with sacrifices are here called to appear before Christ determining the abrogation of the ceremoniall law and then others take it to be spoken to the angels who at the day of the last judgement are to gather the elect together Matth. 24.31 But the first exposition suits best with the scope of the Psalm Vers 6. And the heavens shall declare his righteousnesse c. As if he should have said Though now this people carry it away with a great deal of confidence as if they had fulfilled all righteousnesse in giving him the sacrifices he required of them and so do obscure his righteousnesse by the mists of these frivolous pretences yet when he shall appear to judge them he will from heaven discover his righteousnesse and make it manifest before all the world that he was not satisfied with such externall shews of service whilst their hearts were profane and wicked This phrase therefore of the heavens declaring his righteousnesse doth either only imply the heavens bearing witnesse against this people concerning the righteous sentence which God should pronounce against them according to that which is said in the foregoing Notes vers 1. and 4 or else it is used to imply which is much to the same effect how clearly the righteousnesse of God in proceeding so against them should be discovered For because the light of the heavens discovers things to men and that which from heaven is manifested all the inhabitants of the earth must needs see therefore that which is made most clear and manifest is said to be revealed from heaven Yet I say some too understand this of the clear revealing of the righteousnesse of God in the daies of the Gospell and others of the angels executing judgement upon wicked men at the last day Matth. 13.39 41. As for that last clause for God is judge himself it may imply 1. that it is no wonder therefore though the heavens be ready to serve him and 2. rather that whereas they had hated and despised the godly when they had testified against their contenting themselves with the bare formalities of sacrifices now they should not be able any longer thus to flatter themselves because God himself would now decide this controversy by his sentence who is the only just judge from whom nothing can be hidden who will not be corrupted nor can judge unjustly Vers 7. Hear O my people and I will speak O Israel and I will testify against thee See the Note Deut. 4.26 Hereby the Lord implyes that his controversy with them was because having by covenant taken the Lord to be their God they had not carried themselves towards him as became his people and that the main thing he alwaies required of them was that they should hear and obey his voice according to that Jer. 7.22 23. Vers 8. I will not reprove thee for thy sacrifices or thy burnt-offerings to have been continually before me To wit in that they were appointed to be offered every day See the Note Psal 40.6 Vers 11. I know all the fowls of the mountains c. That is They are mine and provided for me and therefore I can make use of them as I please Vers 12. If I were hungry I would not tell thee c. As if he had said If this could be I need not require a sacrifice of thee since all the creatures in heaven and earth are at my command Vers 14. Offer unto God thanksgiving c. As if he had said Let that be the constant sacrifice thou offerest to God without which indeed other sacrifices are nothing worth And observable it is that though these are expressed as the words of God to his people yet he doth not say Offer unto me thanksgiving but Offer unto God thanksgiving which is to imply that upon this ground because he was God an infinite almighty spirit it must needs be no better then grosse folly to think that he should be delighted with outward sacrifices And pay thy vows unto the most High that is thy vows of thanksgiving and obedience See also the following Note Vers 15. And call upon me in the day of trouble c. Thus to the duty of praising God he adds that of prayer also and under these are comprehended also all the inward worship we owe to God as faith in God the knowledge love and fear of God c. without which we cannot either praise God or pray to God as we ought to doe And he expresseth particularly calling upon God in the day of trouble either because then men are wont to pray most fervently or to shew that in our greatest troubles we must still put our trust and confidence in God Nor needs it seem strange that praising God is in the foregoing verse set before prayer here both because even when we come first into the world we owe God a sacrifice of praise were we able to give it even for the mercies conferred upon us from our first conception before any day of trouble can put us upon prayer and likewise especially because the acknowledgement of that glory which is due to God as the fountain of all the good we can expect from God is the very first spring of prayer and therefore some understand the following clause of glorifying God by prayer But I rather take it thus I will deliver thee and thou shalt glorify me to wit by thanksgiving and a holy life Vers 16. But unto the wicked God saith What hast thou to doe to declare my statutes or that thou shouldest take my covenant in thy mouth To wit by pretending thy self to be one of my people or by talking of my laws and covenant And thus the Lord rejects not only sacrifices but even the more spirituall services of praise and prayer when the men that perform them are wicked Some I know understand this of teachers and magistrates and their urging Gods laws and covenant upon others But though
encrease see the Notes 2 Sam. 23.4 Job 11.17 Psal 97.11 till they come at last to perfect joy and blisse in heaven Vers 19. The way of the wicked is as darknesse c. To wit as the evening darknesse which grows darker and darker even unto midnight for thus these words must be understood as in opposition to what was said of the righteous in the foregoing verse And the meaning is that in regard of ignorance misery terrours fears their condition grows usually by degrees worse worse even that light of reason which at first they had by the just judgement of God they many times loose they become stupid and brutish and in a manner void of all understanding their joy and prosperity comes by degrees to extreme sorrow and misery till they be at last cast out into utter darknesse in hell They know not at what they stumble that is they go they know not whether and do they know not what not discerning the dangers of sin misery which lye in their way they must needs be unable to avoid them so they run on in their wickednesse without repentance often thinking to please God in those things wherein they grievously sin against him and then think themselves most secure when the judgejudgements of God are readiest to seize upon them See the Note Job 5.14 Vers 21. Let them not depart from thine eyes c. That is my sayings vers 20. see the Note chap. 3 21 keep them in the midst of thine heart that is hide them deeply and surely in thy mind see the Note Psal 37.31 Vers 22. For they are life unto those that find them c. See the Notes chap. 3.2 18 22. and Psal 91.16 and health to all their flesh that is to their whole bodies namely because piety besides that it brings the blessing of God upon men in every regard doth also keep men from all excesse and lusts of uncleannesse and violent passions which do usually bring upon men many and many diseases But see the Note chap. 3.8 Vers 23. Keep thy heart with all diligence c. It is in the Original above all keeping that is with more diligence then is used for the keeping preserving of any thing else even as men are more carefull to safeguard their hearts then any part of the body besides for out of it are the issues of life that is as the heart in the body is the fountain of all naturall life so is the mind and will the heart here intended the spring of spirituall life thence all our actions both good and bad do proceed Matth. 12.35 15.19 Unlesse the heart be pure all conformity to the word in the outward man is but mere hypocrisy nor will there be any constant stability in it Vers 24. Put away from thee a froward mouth and perverse lips put far from thee To wit with loathing detestation But doubtlesse as the foregoing verse speaks of keeping our own hearts so this is meant of ordering our own lips because as the outward parts receive defilement from the heart so they also reflect defilement upon it therefore in the next place charge is given concerning them And because next to the keeping of the heart the keeping of the tongue is both most difficult and most necessary therefore of the outward parts this is first mentioned Vers 25. Let thine eyes look right on c. That is Let them look constantly to that only which is just right let thine eye-lids look straight before thee that is to that straightnesse of way which God hath prescribed thee he mentions the eye-lids to intimate that they are given us of God as a covering for the eyes to guard them from looking after any thing that is evil or Look diligently to the end thou propoundest to thy self or Doe nothing rashly and unadvisedly but mind what thou doest as men are wont to observe the way wherein they are going consider seriously of every thing thou meanest to undertake before thou undertakest it I know that some understand these words more particularly 1. of taking care that we look modestly avoid all vain roving wandring of our eyes 2. that we should mind our own businesse not look after those things which belong not to us But the more generall Expositions before mentioned are the best And to the same purpose is that which follows in the next verse Vers 26. Ponder the path of thy feet c. That is Weigh well consider seriously with thy self whether that you intend to doe be just right according to the direction of Gods word and let all thy waies be established to wit by this means as if he had said and so shall all thy waies be established that is so shall all thy waies succeed prosperously or rather so shalt thou be sure to goe on constantly in the right way and accordingly some translate this last clause and all thy waies shall be ordered aright CHAP. V. Vers 2. THat thou maiest regard discretion c. To wit that spirituall policy whereby men are enabled to order their way circumspectly and to avoid the snares whereinto others fall see the Note chap. 1.4 and that thy lips may keep knowledge that is that thou maiest be able upon all occasions to speak wisely both for the resisting of temptations in other waies and as opportunity is given even for the instructing of others also Vers 3. For the lips of a strange woman c. See the Note chap. 2.16 It is as if he had said Therefore do I call upon thee so carefully to attend unto my words or Therefore is it fit that thy lips should keep knowledge that amongst other things thou maiest be able to avoid repell the flatteries of a harlot whose lips drop as an honey-comb are full of sweet words which without any pressing do plentifully flow from her and her mouth is smoother then oyl that is her words are soft and gentle and have no harshnesse in them Vers 4. But her end is bitter as wormwood sharp as a two-edged sword To wit in regard of the bitter terrours of conscience and the death and destruction which do usually at last fall upon those that are insnared with her flatteries The first clause her end is bitter as wormwood may be principally meant of the terrours of conscience which at last are wont to surprize those that defile themselves with harlots as in opposition to the first clause of the foregoing verse the lips of a strange woman drop as an honey-combe then the next clause sharp as a two-edged sword may be meant principally of the death and destruction which such uncleannesse brings men to as in opposition to the last clause of the foregoing verse her mouth is smoother then oyl And besides these words may be spoken as in allusion to the effects of honey eaten that look as honey when men eat much of it doth
usually turn to gall choler in the stomack so doth cause there exceeding bitter gripings pains so the flatteries of a strumpet do usually bring upon men many bitter deadly terrours miseries Vers 5. Her feet goe down to death c. That is thither she leads those that follow her see the Note chap. 2.18 her steps take hold on hell that is both she and her associates are at the very brink of hell Vers 6. Lest thou shouldest ponder the path of life her waies are moveable thou canst not know them This is a very hard place But two expositions are most commonly followed For 1. some understand it of the young mans pondering the waies of the strange womans life conversation Lest saith he thou shouldest ponder the path of life that is lest thou shouldest mark her way of life which being discovered were indeed enough to make thee loath her her waies are moveable thou canst not know them that is her waies are so variable she will have so many severall devices to intangle thee will be so cunning to transform her self into all forms fashions that though thou shouldest observe her never so diligently and as it were weigh her actions the waies she takes in a balance it would be lost labour thou wilt never be able to find her out nor to evade all her snares but wilt be overthrown by her pestilent inchantments before thou canst discern her villanous designs courses But now because it is not render'd in our Bibles Lest thou shouldest ponder the path of her life but Lest thou shouldest ponder the path of life we may see that our Translatours did rather understand it of the young mans pondering the way of life that is the way how he should preserve his life or the way of holinesse which is the true way of life and the way that leads unto life eternall Because the young man might think that though he kept company with the whorish woman yet he would take care to preserve his life by getting in time away from her or that yet he would in time repent and have a care of his soul to beat him off from thus flattering himself Solomon tels him here how impossible this was Lest saith he thou shouldest ponder the path of life that is Lest thou shouldest consider what course thou mightest take for the preservation of thy life or Lest thou shouldest bethink thy self of saving thy soul and of betaking thy self to the waies of holinesse her waies are moveable thou canst not know them that is her waies are so variable inconstant sometimes pretending one thing sometimes another that thou wilt never be able to know what thou maiest give credit to what not and consequently what course it were best for thee to take to escape the danger thou art in or her waies are so crafty crooked so many severall devices she will have to ensnare thee that thou wilt never be able to discover her devices therein that so thou shouldest bethink thy self of avoiding the danger of them but it will be with thee as with men that goe in by-paths full of windings turnings thou wilt be sure to loose thy self or her waies run headlong to hell thither they will carry thee without suffering thee to discern the danger thou art in or to bethink thy self of the waies of life This expression of the moveablenesse of the harlots waies may be used either with reference to the impossibility of throughly discerning those things that are in continuall motion so may imply that by reason of the harlots continuall various waies and devices she hath to delight and ensnare the young man that converseth with her though he now then may think of the evil of her waies and of betaking himself into the path of life yet she will soon cause such motions to vanish away neither will he be able seriously to ponder them in his mind or else by way of allusion to malefactours or foxes badgers that have usually many secret holes and hiding-places to shelter themselves in that they may not be taken thereby signifying the many wiles the harlot hath to keep her lovers from finding out her mischievous designs Vers 9. Lest thou give thine honour unto others c. That is Lest thou suffer others to rob thee of thy good name the credit good esteem which formerly thou didst enjoy And by others may be meant either simply harlots because usually one doth not satisfy the lustfull person or else together with them bawds parasites such other lewd companions with whom such unclean persons do usually converse I know that some Expositours do under this word honour comprehend the wealth wherewith God hath honoured a man the children he begets of the adulteresse as likewise the flower of a mans life his strength beauty all the honourable endowments both of his body mind yea some extend it also to that honour of a mans being created after Gods image But because these may be better comprised under the following clauses I rather take this to be meant of the shame dishonour which this sin brings upon men And thy years to the cruell that is lest thou suffer cruell harlots to wast shorten the years of thy life or lest thou spend the precious time of thy youth upon them which might be spent otherwaies to Gods glory thine own great advantage And indeed well may the harlot be called cruell because whereas the wife is carefull of her husbands estate health safety the harlot cares not how she wasts them yet afterwards when he is brougnt to poverty will never mind him nor pitty him besides that often such kind of women will not stick to poyson or make away their lovers that so some other may be entertained in their stead I know that by the cruell some understand the strange womans husband that in his jealousy will fall upon the adulterer with all possible fury not admitting of any excuse or satisfaction see chap. 6.34 35 others those that are the young mans rivals or else those bawds ruffians usurers that do cruelly wast his estate But the first exposition is clearly the best Vers 10. Lest strangers be filled with thy wealth thy labours be in the house of a stranger That is Lest thou dost wast thy substance upon whores bawds and such like vile persons upon the adulteresse her husband children servants upon usurers of whom thou must borrow money or such as must be bribed to conceal thy wickednesse And hereby Solomon doth covertly intimate what a folly it is for a man to squander away that which he hath gotten by wasting his strength in hard labour upon mere strangers so that neither his wife children kindred or friends shall be any way the better for it The first clause is in the Original Lest strangers be filled with thy strength that is with
thereof is refreshed and revived But see the Note also chap. 3.18 Vers 13. Who so despiseth the word shall be destroyed c. To wit Not every one that disobeyeth it for thus even David was charged with despising the commandement of the Lord 2 Sam. 12.9 but he that doth wholly slight despise it in his heart but he that feareth the commandement shall be rewarded that is he that feareth not punishment only but sin it self Vers 14. The law of the wise is a fountain of life to depart from the snares of death That is say some Expositours The law of God is to wise men a means of life in that it teacheth them to avoid all sins which are the snares of death And some too understand it of good laws made by wise magistrates But it is better taken to be the same with that chap. 10.11 for which see the Note there namely that the instruction of the wise is a means of life to others and that it refresheth men as spring waters do those that are hot and thirsty Vers 15. Good understanding giveth favour c. That is That which may be truly called good understanding which is not the wisdome of the world but the wisdome that is taught in the word of God procureth men favour both with God and man that because it causeth men in all things to be have themselves wisely to live justly holily and to be gentle and ready to do good unto all men by instructing them or any other way all which makes their way of life plain and comfortable for all this is implyed in the following clause but the way of transgressours to wit by reason of their folly is hard that is it is offensive to men as a hard rugged way is to them that walk in it or it is harsh fierce and untractable cruell and hard-hearted so it causeth them to be hated of those amongst whom they live or it is hard that is it is through their wickednesse and their being hated of God and man full many times of trouble and miseries Vers 16. Every prudent man dealeth with knowledge c. That is he doeth all things prudently with good advisednesse deliberation still considering with himself whether that which he is moved or inclined to doe be in regard of circumstances of time and place convenient to be done or no but a fool layeth open his folly to wit by the rashnesse and folly of his actions see the Note chap. 12.23 Vers 17. A wicked messenger falleth into mischief c. By a wicked messenger may be meant either one that is sent forth and employed in any wicked businesse or else rather as appears by the opposite clause such an one as doth not faithfully manage the message or charge he is sent about The first of these falleth as it were suddenly unexpectedly into mischief through the just vengeance of God upon him the other also by incurring the displeasure of those that sent him who accordingly will be sure to punish him for the hurt he hath done by his unfaithfulnesse But a faithfull ambassadour is health to wit by composing of differences and removing of offences otherwise doing good both to those to whom and also to those by whom and for whose sake he is sent and so also by procuring good consequently to himself not only in the peace of conscience he enjoyeth but also in the reward he shall be sure to receive both from God and man See the Note chap. 12.18 Vers 18. Poverty and shame shall be to him that refuseth instruction c. Shame is joyned with poverty because poor men do usually lye under shame and contempt especially when men become poor by their own obstinacy withall to shew the folly of such men that being causelesly ashamed to be instructed do by despising instruction bring true shame upon themselves but he that regardeth reproof shall be honoured that is he shall be enriched and so advanced to places of honour or he shall be honoured though he may be poor Vers 19. The desire accomplished is sweet to the soul but it is abomination to fools to depart from evil That is they abhorre it both in themselves and others The words of this proverb are all considered apart by themselves easie enough but what reference the two branches thereof have the one to the other and so what the drift aim of the Proverb is it is hard to say there being many severall ways wherein it may be understood most of them may seem equally probable As 1. that in the first clause the ground is laid down why it is said in the second clause that it is abomination to fools to depart from evil when mens desires are satisfied it doth much delight the soul therefore it is that fools abhorre to depart from evil because they take such delight in satisfying their carnal lusts desires Or 2. that in the first clause we are told what is delightfull to wicked men and in the second what is hatefull displeasing to them though the things they desire be never such vain toyes foolish sinfull pleasures yet they are exceedingly delighted to enjoy what they desire but on the other side it is as grievous irksome to them to be taken off from their sinfull vanities Or 3. that the first clause must be understood concerning the desires of the wise and righteous which is implyed by the opposition of the second clause which is concerning wicked fools to wit that wise holy men take great delight in the satisfying of their just righteous desires which are alwaies to doe good avoid evil whereas wicked men take delight only in sin and so it is an abomination to them to depart from evil Or 4. that the difference betwixt the righteous and the wicked is set forth in this that though the righteous do many times wait long ere their desires be accomplished yet when they are accomplished they yield them much refreshing delight according to what was said before vers 12. for which see the Note there but that fools on the other side are all for their present enjoyments therefore they cannot abide to depart from evil in hope of any good or happinesse they might enjoy hereafter Or 5. that the first clause is meant of Gods satisfying mens desires to wit that when men desire any thing of God he doeth it for them this is most sweet to mens souls that the second clause shews that wicked men must needs be strangers to this joy because they abhor to depart from evil and God will only fulfill the desires of them that fear him Psal 145.19 Vers 20. He that walketh with wise men shall be wise but a companion of fools shall be destroyed That is he will be tainted with their wicked waies and so shall share with them in their punishments Vers 23. Much food is in the tillage of the poor c.
that falls from his integrity for fear of his wrath or in hope of his favour either by neglecting to doe his duty as when he shall not dare to reprove him or to make profession of the truth c. or by doing any thing against conscience which he knoweth to be evill And he is said to be as a troubled fountain and a corrupt spring because those naturall corruptions that lay before in him as so much mud or gravel at the bottome of a clear fountain being stirred up by the seducements of wicked men the purity of his soul life is hereby mudded with carnall respects worldly interests so he that was before highly honoured a great Blessing to the place where he lived becomes hereby which is a thing very lamentable worthlesse base rather hurtfull then profitable to any Vers 27. It is not good to eat much hony c. That is it is very hurtfull in that it breeds choler so brings men into many dangerous diseases but see the Notes chap. 17.26 18.5 so for men to search their own glory is not glory that is for men to seek the praise applause of men or any place of honour dignity above others which are naturally indeed to men as sweet as hony is so far from being an honour glory to men that it is rather base dishonourable To enjoy any of these upon due cause is a blessing from God but ambitiously to hunt after them not to seek the glory of God onely is vain-glory maketh men vile despicable the more men labour for them the more unworthy they are of them Vers 28. He that hath no rule over his own spirit c. See the Note chap. 16.32 is like a city that is broken down and without walls that is he is continually in desperate danger to wit because as when a town is dismantled of her walls any â—ody may go out come in at their pleasure which often brings ruine to it and it lyeth alwaies open to the incursion of enemies so when a man hath no command of his corrupt affections many things proceed from him in word deed which bring mischief upon him his enemies evill spirits wicked men may at all times break in upon him prevail over him bring him into bondage make him doe what-ever they please Man was once in the state of innocency as a well-walled city but Satan having broken down this wall by the sin of our first parents unlesse it be repaired again by renewing grace every man by reason of the violence of his corrupt passions is continually lyable to be made a prey to his spirituall enemies CHAP. XXVI Vers 1. AS snow in summer and as rain in harvest c. See the Note 1 Sam. 12.17 so honour that is praise preferment is not seemly for a fool to wit 1. because they belong not to him they should be the reward of wisdome vertue disgrace dishonour are fitter for him therefore it is against justice reason that such should be honoured 2. consequently because it is unsuitable it is uncomely enough to offend those that behold it so far it is from being any ornament to him that it makes his folly the more to be taken notice of 3. because a fool knoweth not how to make use of it but will rather be sure to abuse it both to his own hurt being puffed up thereby to the hurt of others And indeed as snow in summer rain in harvest are the curses scourges of God upon a land so are wicked fools when exalted to places of honour as snow in summer would be looked upon as a kind of ominous thing so may we look upon the advancement of such men as presaging much evill to the places where they live Vers 2. As the bird by wandring as the swallow by flying so the curse causelesse shall not come Many severall wayes this similitude may be applyed that not without good probability For the meaning may be 1. that as no man can appoint the flying bird where it shall light rest it self but it wandreth roveth up down where it pleaseth so neither can any man by cursing cause any evill to fall upon him that hath not deserved it 2. that as the flying roving of a bird in her flight can no way hurt a man is therefore no way to be feared so neither can any body be the worse for a causelesse curse 3. that a causelesse curse never comes to any thing but passeth away with a breath as a bird flyeth away in the air 4. that as birds when they see the fowler the nets snares or pit-falls that are set for them do easily by flying get away save themselves so shall a man be alwaies secured from a causelesse curse it shall never come nigh him he needs not fear it Vers 3. A whip for the horse a bridle for the asse c. To wit that the rider may rule and turn him which way he pleaseth for Solomon speaketh here after the custome of his own country where they used horses either only or chiefly in the war or for drawing asses to ride on a rod for the fools back for which see the Note Chap. 10.13 Vers 4. Answer not a fool according to his folly lest thou also be like unto him And then it follows in the next verse Answer a fool according to his folly lest he be wise in his own conceit and yet there is no contradiction betwixt these two sentences but they may both be reconciled together and that three severall wayes For the meaning may be 1 that men must not answer a fool according to his folly to wit by way of consenting to him flattering or encouraging him in his folly and wickednesse lest hereby they become partakers with him in his folly wickednesse but that they must answer a fool according to his folly to wit by giving him such an answer as his folly or wickednesse requireth as namely by reproving him discovering his folly to him c. lest by sparing him he be puffed up in his own conceit Or 2. that according as the folly of a wicked fool is sometimes men ought not to vouchsafe him an answer sometimes it is sit on the other side that they should answer him circumstances of time place persons things must be all duely herein observed As for instance if he be known to be an incorrigible scorner see Chap. 9.8 or if he be a half-headed man or one distempered with drink that knows not well what he saith or if he be one that is of a contentious spirit that will not be convinced nor yield what-ever is said to him or that he be in the company of profane scoffers in this case he that should answer him would thereby become like unto him seeing it would be manifest folly to
out of his bed or at least rise up in his bed some way to ease himself and all the daughters of musick shall be brought low and the meaning is either 1. That old men are not affected with musick as not being able to discern and to judge of the distinction harmony of sounds as old Barzillai said of himself 2 Sam. 19.35 can I hear any more the voice of singing men and singing women and if we understand this clause so then by the daughters of musick are meant either the ears that delight in musick naturally as children delight in their parents which are said to be brought low because they grow deaf or at least lose much of their exquisite sense in judging of musick or else all kind of musick whether of voices or instruments which may be said to be brought low or abased because old men regard them not Or 2. That old men are not able to sing as formerly they have done And then by all the daughters of musick are meant all the natural organs and instruments of singing as the lips the teeth the wind pipe the lungs c. which are said to be brought low because they fail old men some being weak and some wanting as in an old untunable instrument Vers 5. Also when they shall be afraid of that which is high c. That is say some they shall go stooping downward as if they were afraid lest something on high should hit them But rather the meaning is that in old age men are afraid either first to goe up any high steep hills stairs or ladders because of the faintnesse and unweildâ—nesse of their bodies the stiffnesse of their joynts and the shortnesse of their breath or secondly to go or stand upon the top of any high places when young men are venturous and bold yea or so much as to look upward towards such high places because of the giddinesse of their heads yea and thirdly they are wont to be afraid of every knobby hillock or stone or clod that lyes in their way lest they should stumble at it Which is farther amplified in the following clause and feares shall be in the way that is they shall go slowly and tremblingly as if they were afraid or rather where ever they goe they shall goe in feare Being through age feeble and unwieldy and unable to help themselves they are afraid of stumbling slipping and falling or they are afraid lest any dog or other creature should run against them and cast them down or lest they should be justled down or hurt by people that go up and down hastily and carelessely be their way never so smooth and plain they will be still fearfull of some evill or other that may befall them And the Almond tree shall flourish that is their heads shall suddenly be as white with gray haires as the almond-tree is when it blossomes for to the almond-tree Solomon compares the hoary head of the old man rather then to any other tree either because it useth to be full of blossomes and the blossomes thereof are very white or because it floureth and flourisheth betimes as some say in January before other trees whence it was that by the appearance of the rod of an almond-tree Jer. 1.11 the suddennesse of the Judgement that was coming upon Gods people was fore-shown to the Prophet and so as the blossoming of the Almond-tree was a sure signe of the springs fast approach so the gray haires of the old man those Church-yard flowers as some have called them are fore-runners of death And the grashopper shall be a burden that is the lightest thing that is shall be such a burthen to them that they shall be impatient of bearing it Or it may be understood as an allegoricall expression signifying that in old age their legs and other limbs shall become leane and dry and withered like those of the grashopper and so become a burden to them And desire shall faile that is the desire of meat and drink and marriage yea the desire of all those pleasures wherein they much delighted whilst they were young shall then leave them And because these last decayes of old age mentioned hitherto in this verse are such as betide men in their decrepit yeares when they are almost at their journeyes end therefore doth Solomon here adde the following words Because man goeth to his long home that is to the grave whereinto old men seem to have set one foot already or to his eternall state after death wherein the dead must continue as long as this world lasts until the day of the generall resurrection and not flit about from one place to another as they did whilst they lived here upon the earth And the mourners goe about the streets that is kindred and friends shall goe weeping in the streets because of the sad condition wherein the dying man lyeth Or they shall with great solemnity and with the attendance of many mourners carry his body through the streets to his grave And amongst these mourners such are to be included as were wont in former times to be hired to make lamentation at funeralls See the Note Job 3.8 Vers 6. Or ever the silver cord be loosed or the golden bowl be broken c. Some understand this verse also literally to wit that by the silver cord and the golden bowl here is meant all kind of chaines and bracelets and rings and jewels of silver and gold wherewith the richer sort both of men and women are wont to adorn themselves And so likewise in the following words or the pitcher be broken at the fountain or the wheel broken at the cistern under those tearms of the pitcher at the fountain and the wheel at the cistern they conceive all requisite provisions and accommodations for the support and well-being of this present life are comprehended both such as are more obvious and easie to be gotten even as a man by stooping down at a spring may presently fill his pitcher with water and likewise such as cannot be attained without some more labour and cost as when water must be drawn up by a wheel from some deep well And so they conceive the drift of this place to be as if Solomon had said Remember now thy Creatour in the dayes of thy youth before first old age and then immediately death seiseth upon thee when all thy goodly and precious ornaments will be looked upon as broken worthless things and thou wilt cast them away as not worth the minding yea when the most needfull helps and commodities of this life will be to thee as if they were not because thou canst not make any use of them But then againe others hold that Solomon doth here still proceed to set forth under these allegoricall expressions how man is at last dissolved by death after old age hath by degrees weakened and wasted the vitall parts of the body for to this purpose they conceive that the life of man is here compared
to a fountain from whence water is taken up by a pitcher or drawn up by a wheel a bucket a cord or a chaine to be powred into a cistern and so the drift of these words to be only this that as when these things are broken at a well there is no more drawing up water thereby so when the vitall parts in a man that should convey nourishment and life and sense and motion to all the body which is the cistern are broken and made uselesse there is no hope that life should any longer continue Yea and besides the most of Expositors doe more particularly apply the severall particulars here mentioned as 1. By the silver cord that is loosed may be meant the pith or marrow of the back-bone which comes from the braine in the back part of the head and so is drawn along as a cord quite thorough the back-bone to the very bottome of it only at the four and thirty joynts of the said bone it seemes to be tyed together with so many links or knots which because it is white or is included in a smooth bright skin like to silver is therefore called the silver cord yea and this may be extended also to the nerves which thorough the severall joynts of that bone doe shoote forth as the shaggy threds of this cord and spread themselves thorough the body and are the instruments of sense and motion and appear like so many white strings in the flesh And now because when this marrow of the back-bone together with the nerves the branches of it become lax and loose by cold humors from the braines men are usually taken with the dead palsey hence this expression seemes to be taken Or ever the silver cord be loosed 2. By the golden bowl broken may be meant the heart which because of the blood and spirits it containes may be compared to a golden bowl or rather the skull or brain-pan or that thin membrane or sinewy skin compassing the brain like a swadling-cloath or the inner rind of a tree which is usually called the Pia mater It is called a bowl because it is round and a golden bowl because it containes the brain which is such a precious part of mans body upon the safe-guarding whereof the life of man doth so much depend And because these the heart and the brain are the principall vitall parts in man therefore when men dye this golden bowl is then said to be broken 3. By the fountain here may be meant either the head which is the fountain of the animal spirits sense and motion or the heart which is the fountain of blood and vitall spirits And 4. By the pitcher at the fountain and the wheel at the cistern are meant those instrumentall parts which convey nourishment life sense and motion into the body which is the cistern as those milky veines in the Mesentery which after the digestion of meat in the stomack and the discharge of it from thence into the small guts doe draw into them the concocted chyle and convey it by a peculiar vessel called Ductus chylâ— Thoracicus into the mass of blood which together with the blood is carried to the heart and 2. the arteries whereby the blood together with the vital spirits is discharged from the heart into all parts of the body to give life heat and nourishment to the whole and then the veines doe againe returne it to the heart and the arteries doe again returne it to every part of the body by a perpetuall circulation in regard whereof these instruments of life may the more fitly here be compared to a Wheel that is alwayes turning round and 3. the nerves or sinews by which from the brain where the vitall spirits brought by the arteries from the heart to the brain are digested and turned into animal spirits the animal spirits which give sense and motion are carried forth into all parts of the body And all these are said to be broken when they loose their drawing and distributing vertue and so blood and spirits and heate and sense and motion doe all faile in the body Some I know would have the pitcher broken at the fountain to be the bladder when the urine ceaseth to issue from thence according as in an orderly way it useth to doe and so likewise the wheel broken at the cistern to be the lungs which are as a wheel transmitting the aire in and out up and downe and may be said to be broken when they come to be taken off from their motion But the former application of these figurative expressions I conceive is most proper Vers 7. Then shall the dust return to the earth as it was and the spirit shall return unto God who gave it To wit That it may appear before Gods tribunal by him to be sentenced either to heaven or hell Or the meaning may be that the soul returns to God to live for ever with him in heaven for say some Expositors because Solomon is speaking here to the people of God therefore he speaks of the state of the soul after death no otherwise then as passing presently to heavenly glory However the drift of Solomon in mentioning this is to shew that therefore it behooves men whilst they live and are in health to provide for eternity because when once the soul and body are parted there remaines then nothing but judgement Vers 8. Vanity of vanities saith the Preacher all is vanity As if he had said And hereby as by all likewise that I have formerly said it appeares to be most unquestionably true which I said at first that all things under the Sun are exceeding vain yea vanity it selfe See the Note Chap. 1.2 Vers 9. And moreover because the Preacher was wise c. The drift of these words is to encourage men very attentively to reade and regard and give credit to this booke to the due consideration of the Author the Penman of it 1. Because he was a man upon whom God had conferred a high degree of wisdome above other men see 1 King 4.29 30 31. and withall when he wrote this book a true penitent and reconciled to the Church both which are comprehended in these words because the Preacher was wise see the Note Chap. 1.1 2ly Because he still taught the people knowledge that is he was one that was still taking every opportunity to inform his people in the knowledge of things thereby approving himselfe both truly wise and truly penitent and the more himselfe increased in wisdome the readier he was to teach others for so the words may be read as our Bibles have it in the Margin And the more wise the Preacher was he still taught the people knowledge 3. Because he was very exact in marking well what he received from others and what he gathered from his own study and observations and in weighing and pondering well every thing that he wrote and did with much diligence use all meanes for the informing of himselfe
the desart and that of the Apostle 1 Cor. 3.6 I have planted Apollo watered or else with respect to the spirit of grace which is in her as a fountaine of living waters as it is called Joh. 4.10 Joh. 7.38 39. He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water But this spake he of the Spirit c. those waters wherewith our spirituall thirst is quenched Isa 44.3 our spirituall filth is washed away Ezek. 36.25 and we become fruitfull in good workes as trees planted by the waters see the Note Psal 1.3 And upon this account it was that the Prophet long since used the same expressions in a manner concerning the Church that are here used Isa 58.11 Thou shalt be like a watered garden and like a spring of water whose waters faile not So that we must still remember that the Church is not said to be a spring or fountaine as if these waters of life did spring originally from her for this is the peculiar priviledge of Christ but only to signifie that thorough Christs presence in her she is so abundantly replenished with these waters of life as if she were all over a spring or fountaine of waters and that it is from her that these waters must flow forth unto others see also the Note Psal 87.7 And 2. to a spring shut up a fountaine sealed as in allusion to the care that was taken in former times in those hot Countries to keep their choicest springs and fountaines covered and shut up as we reade of a Well where the inhabitants used to water their sheep Gen. 29.3 that was covered with a great stone that hereby they might keep them cleane and pure that no uncleane thing might be cast into them to defile them and that beasts might not goe into them and mud them with their feet or any other way pollute them yea and perhaps that the waters therein might be preserved for the owners and not drawn out and wasted by others whence haply is that expression that Solomon useth Pro. 5.15 17. Drink waters out of thine own cistern Let them be only thine owne and not a strangers with thee And hereby is signified either 1. that these heavenly treasures of Gods word and sanctifying Spirit doe peculiarly belong to the Church and that no other plants or gardens are watered with these waters yea that none doe partake of the word in it's lively efficacy but only those that are Gods chosen ones the true and living members of the Church these waters are sealed up for them and hidden from others Isa 8.16 Binde up the testimony seal the law among my disciples and if our Gospel be hid it is hid to them that are lost saith the Apostle 1 Cor. 4 3. see also Isa 29.11 Or 2ly that God by his Providence will both preserve his Church from being defiled with the abominable pollutions of the world and likewise the Scripture and the doctrine of the Church from being corrupted and mudded by the feet of ungodly men Or that the Church shall by the Spirit of God whereby they are sealed unto the day of redemption Eph. 4.30 be kept as a chast and pure virgin unto Christ so that none shall have her heart and love but Christ only Vers 13. Thy plants are an Orchard of Pomegranates c. By the Churches plants here are meant the severall members of the Church that thorough the grace of God doe spring and grow up in her see the Notes Psal 1.3 92.13 And they are said to be an orchard of Pomegranates that is like to an orchard or paradice of Pomegranates with pleasant fruits that is yielding those and divers other severall sorts of choice dainty fruits such as those that are afterwards in this and the following verse particularly mentioned some of them trees some lesser shrubs and some hearbs as camphire spikenard and saffron calamus and cynamom myrrhe and aloes c. hereby signifying both that the Church should be fully fraught with holy men and women of severall ranks and conditions as an orchard with trees and other plants and likewise that thorough the manifold graces of Gods Spirit they should be as beautifull and send forth as fragrant a savour and yield as sweet and pleasant as wholesome and medicinall fruit in their lives and conversations as such trees and hearbs did for camphire spikenard and myrrhe see the Notes Chap. 1.12 13 14. and for aloes see the Note Num. 24.6 Vers 15. A fountaine of gardens c. Very many of our best Expositors doe take these to be the words of the Church acknowledging Christ to be the only true fountaine of saving knowledge and grace and that if she were a fountaine as Christ had called her ver 12. it was only because she conveyed those waters of life to others which were derived to her from him who was the spring from whence all her beauty and glory proceeded and accordingly they render the words thus O thou fountaine of gardens c. But it is better I conceive rendered by our Translators as a continuation of Christs speech to his Church wherein he farther enlargeth that glorious title he had before given her ver 12. that she was a spring shut up a fountaine sealed tearming her 1. A fountaine of gardens to shew that she was not so shut up and sealed but that she did with those spirituall waters wherewith she was abundantly replenished water all her gardens that is the severall Congregations of the Church and the severall members thereof 2. A well of living waters that is of springing running water for that the Scripture calls living water as is evident Gen. 26.19 where that which is translated a well of springing water is in the Original a well of living water and so also doe the heathen Poets as we see in that Donec me flumine vivo Abluero And hereby is signified the purity sweetness and perpetuity of the Churches doctrine and graces and some adde too that by tearming her a well the profundity of Gospel-mysteries is also implyed And 3. Streames from Lebanon that is streames watering all the Israel of God as pure cleare wholesome and sweet as those that came running down from Lebanon as it is said that Jordan and divers other brookes and rivers did and so watered the whole land of Canaan And indeed if these waters had any tast of the sweetnesse of Lebanon as it is said that the waters that runne from those places where cloves and cinamom grow have some kind of tast of the cloves and cinamom they were the fitter to represent the sweet doctrine and graces of the Church and that too with their first issuing from Christ as those did from Lebanon Vers 16. Awake O North wind and come thou South blow upon my garden c. See the Notes above ver 12 13. Because of those words blow upon my garden very many Learned Expositors take these to be