his bones not one of them is broken The meaning is that God preserveth the whole man every member of his body and much more then his soul Yet this must be understood with subordination to the Crosse God will preserve his bones unlesse the breaking of any one of them may tend to the eternall good of his soul Vers 21. Evil shall slay the wicked c. That is His sin shall destroy him or more particularly The evil he practiseth against the righteous shall prove his own ruine yet some understand it of the evil of punishment to wit that the wicked man shall by the judgements that God brings upon him be irrecoverably cut off and they that hate the righteous shall be desolate or shall be guilty See the Note Psal 5.10 Vers 22. The Lord redeemeth the soul of his servants See the Note Psal 31.5 PSALM XXXV Vers 1. PLead my cause O Lord with them that strive with me c. To wit who would gladly live peaceably with them but that they are so implacably contentious and will not let me be quiet In this first clause David desires that the Lord would maintain his innocency against those that falsly accused him in the next fight against them that fight against me that he would withstand those that did unjustly persecute him And thus he doth ingage God in his quarrel as knowing that the cause was Gods as well as his who had chosen and anointed him to be king Vers 2. Take hold of shield and buckler c. That is either shield or buckler therewith to defend me that they that presume so much upon their armes may find that there is a God who is armed with such power for the defence of his servants that against that their armes shall nothing avail them Vers 3. Stop the way against them that persecute me c. That is that they may not flee away and escape out of thine hands or rather that they may not come at me to hurt me say unto my soul I am thy salvation that is make me to know by experience that thou hast undertaken my defence or assure me inwardly by thy spirit that thou wilt save me from mine enemies And it may well be that in this expression he alludes to those that intending to relieve a place besieged are wont by messages to assure them before-hand that they will come to their succour Vers 4. Let them be turned back c. That is Let them be put to a shamefull flight or Let them be disappointed of their purposes and not be able to goe on forward with the evil they have plotted against me Vers 5. Let them be as chaff before the wind c. As if he had said As they have driven me up and down from one place to another so let them be scattered and flee before thee or let them be ever in a restlesse condition driven up and down with the inward terrours and affrightments of their own minds and consciences not thinking themselves safe in any place see the Note also Job 21.18 and let the angel of the Lord chase them as if he should have said Yea in stead of the wind let an angel of far more force and might then the mightiest wind pursue them so that they may not have any breathing time And this may be meant either of a good or an evil angel as we see in Saul 1 Sam. 16.14 Vers 6. Let their way be dark and slippery and let the angel of the Lord persecute them That is Let the way whereby fleeing they seek to escape be fearfull dangerous and troublesome as if he had said Let them not know what course to take nor be able any way to escape but fall at last under the stroke of thine avenging hand Whilst a man may goe leasurely he may goe safely though it be in the dark and in a slippery way but being forced to flee in such a way by the secret pursuit of an angel what hope can there be of escaping That this is the meaning of these words we may see by the like expression Jer. 23.12 Wherefore their way shall be unto them as slippery waies in the darknesse they shall be driven on and fall therein Vers 8. Let destruction come upon him at unawares c. That is against him that persecutes me indefinitely see vers 3. or it may be meant particularly of Saul Vers 10. All my bones shall say Lord who is like unto thee which deliverest the poor c. This he speaks as in reference to that which he had found by his own experience That expression which he useth All my bones shall say Lord who is like unto thee c. some understand as if he had said thus I who am at present quite consumed nothing in a manner but skin and bones shall notwithstanding extoll thy great name But doubtlesse it is rather an hyperbolicall expression of the strong desires he should have to set forth Gods praise if he vouchsafe to take his part against his enemies All my bones shall say Lord who is like unto thee as if he should have said Not my soul only but my whole man all the members of my body yea all my inward parts will be so affected with thy goodnesse and so inflamed with a desire to praise thee that my very bones though senslesse could they speak would break forth into thy praises and cry out Lord who is like unto thee To which purpose there are many expressions elsewhere not much unlike to this as that Psal 84.2 My heart and my flesh cryeth out for the living God and that Psal 5.8 Make me to hear joy and gladnesse that the bones which thou hast broken may rejoyce and that Job 31.20 If his loyns have not blessed me c. concerning which see the Note there Vers 12. They rewarded me evil for good to the spoyling of my soul To wit as seeking to take away my life whereby the soul is stripped or spoyled of the body or as seeking to deprive me of all that might be any help or joy or comfort to me as to spoyl me of all my goods to drive me from my countrey and from the presence of my God in his worship and ordinances Vers 13. But as for me when they were sick c. and consequently when they were in any other misery my clothing was sackcloth I humbled my soul with fasting and my prayer returned into mine own bosome concerning which last clause there are many different Expositions and divers of them seem equally probable For some conceive that these words imply his perseverance in praying for them my prayer returned into mine own bosome as if he had said I found my self still as mindfull of them as earnest to call upon God for them as ever and so was ready still to renew my prayers for them again and again upon all opportunities Secondly others think that David hereby intended to signify the sincerity of his prayers to
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
he tearms himself the sweet Psalmist of Israel 2 Sam. 23.1 and the Apostle Peter saith that he was a Prophet Act. 2.30 yet I conceive it is unquestionable that some of the Psalms were composed by other holy men of God that wrote also by the inspiration of Gods spirit first because the prefixing this title A Psalm of David to some implyes clearly that all are not his secondly because the 90. Psalm is in the title expresly tearmed A Prayer of Moses thirdly because some of the Psalms sung in the Temple were made by Asaph as is plain 2 Chron. 29.30 Hezekiah the king and the Princes commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the Seer and fourthly because it is manifest by that which we find in divers Psalms that some of them were made after the Jews were returned from the Babylonian captivity as the 126 and the 137. yea some of them as is very probable in the dayes of the Maccabees when Antiochus did so much mischief to the Jews as Psal 44. As for this first Psalm it seems purposely set in the first place as a Preface to all the rest because it commends unto men the diligent study of Gods word and consequently amongst the rest of this book of Psalmes and a holy life answerable thereunto For the drift of it is to shew the blisse of the godly and the unhappy condition of the wicked and that chiefly I conceive to remove the scandall of the frequent afflictions of the godly and the great prosperity of wicked men The first words of the Psalm are expressed in such a manner as if the Psalmist had been seriously considering of the condition of Gods righteous servants and did thereupon at last break forth into this Resolution Blessed is the man that walketh not in the counsell of the ungodly c. The summe whereof is this that they are truly blessed and happy not that seek after the riches and honours and pleasures of the world but that keep themselves so that they have not any commerce or communion in any thing with any of the wicked that is that withdraw themselves from all society with such men and partake not with them in their evil wayes For to expresse this are these three severall Phrases used that walketh not in the counsell of the ungodly nor standeth in the way of sinners nor sitteth in the seat of the scornfull wherein by these three tearms the ungodly sinners and the scornfull is not meant that some are ungodly some sinners and some scornfull but only thereby he seeks to expresse the whole impiety of wicked men and therefore afterward vers 4. they are all three comprehended under that one word ungodly The ungodly are not so c. and by not walking in the counsell nor standing in the way nor sitting in the seat of such men is meant not having any fellowship with such men in their evil courses Yet almost all Expositours observe a gradation in these words For first by not walking in the counsell of the ungodly they say is meant either not joyning with them in their wicked consultations or not taking or following their advice according to that which is said of Ahaziah 2 Chron. 22.4 5. that the house of Ahab were his counsellers and that he walked also after their counsell or not doing as they doe according to that Job 21.16 the counsell of the wicked is far from me Secondly by not standing in the way of sinners is meant not continuing in their evil practices which is more then the other And thirdly by not sitting in the seat of the scornfull is meant not setting up a mans rest securely and presumptuously in the society and practises of those that do scorn God and good men and all wayes of goodnesse but especially those good men that shall undertake to reclaim them from their evil wayes And thus there is herein an intimation given by what degrees men become extremely wicked and that the good man though he may fall and sin yet he will not at least run into these extremities Vers 2. But his delight is in the law of the Lord. That is in the word of God for the Scripture in generall may be called the law of the Lord so Christ speaks of the Psalmes Joh. 10.34 Is it not written in your law I said ye are Gods and indeed the drift of this Psalm may seem to be more particularly to stir up men to the reading of the Psalmes Vers 3. And he shall be like a tree planted by the rivers of water c. That is by the severall streams of a river for so husband men are wont sometimes to cut out severall channels for the water of rivers to run in the better to water the ground where they have fruit-trees growing And because the Psalmist speaks here of a tree whose leaf shall not wither it must be understood of such trees as are green all the year long such as is the palme tree according to that Psal 92.12 the righteous shall flourish like the palme-tree and the olive tree Psal 52.8 I am like a green olive tree in the house of God and divers other trees besides Now whereas the Psalmist saith here of the godly man that he shall be like a tree planted by the rivers of water c. the meaning is that in generall he shall constantly continue in a flourishing and prosperous condition and yet withall I conceive it is principally meant of the prosperity of such a man in regard of his spirituall estate For though the same phrase of speech is sometimes used to set forth the glory of a mans outward condition as we see Ezek. 31.3 c. The Assyrian was a Cedar in Lebanon with fair branches the waters made him great c. yet here I say it seems principally meant of his spirituall blisse He is compared first to a tree planted to imply that his goodnesse is not by nature but by grace Secondly to a tree planted by the rivers of water with respect to his ingrafting into Christ who is the fountain of the gardens that is his Churches Cant. 4.16 to his regeneration and the continuall supply of grace and comfort from the spirit of Christ wherewith his soul is continually refreshed and quickned and likewise to his daily meditation on Gods word whereof he had spoken in the foregoing verse which is to him the means of his spirituall good Thirdly to a tree which bringeth forth his fruit in due season with respect to the holinesse of his life the fruits of Gods spirit and that especially manifested in the duties of his particular calling and condition which is also said to be in season either because he layes hold upon every opportunity to doe good or because his works are such as God requires and not like the works of hypocrites which are like untimely fruit that never come to their full ripenesse Fourthly it is said that his
king of Bashan Deut. 3.11 therefore he tearms his mighty and furious enemies bulls of Bashan It may be meant both of Sauls courtiers and of the chief priests and Scribes that crucified Christ Vers 13. They gaped upon me with their mouths as a ravening and a roaring lion See the Note Iob 16.10 As it is spoken in reference to Christ it is meant of the Iews when with such fury they pressed his death and roared out to have him crucified even as a lion that roareth either out of hunger when he seeketh his prey or out of fiercenesse and fury when he hath gotten his prey according to that Amos 3.4 will a lion roar in the forrest when he hath no prey will a young lion cry out of his den if he have taken nothing Yet withall Satans violent assaulting of Christ at his death must be included too of which our Saviour spake before-hand Ioh. 14.30 the prince of this world cometh and hath nothing in me and with reference whereto it is said at his first temptation Luk. 4.13 that the devill departed from him for a season Vers 14. I am poured out like water c. That is My life is in a manner gone past hope of recovery and so I am as it is said in the same or a like case 2 Sam. 14.14 like water spilt upon the ground which cannot be gathered up again or rather thus My spirits and strength do wast and flow away even as water that runs out of a leaking vessel see the Note Gen. 49.3 and all my bones are out of joynt that is By reason of my sufferings both inward and outward my limbs have lost their strength and power to move themselves no otherwise then as if my bones were all out of joynt yea in Christ this was literally accomplished by the stretching and racking of his limbs upon the Crosse My heart is like wax it is melted c. that is by reason of the fire of Gods displeasure as indeed Christ for the sins that were imputed to him did bear the fiery indignation of the almighty my heart through faintnesse and fear doth as it were melt within me see Iosh 7.5 Vers 15. My strength is dryed up like a potsheard c. That is By my sufferings outwardly and in particular through the losse of so much bloud that hath been shed and through that grief and fear that lay upon my spirit my radicall moisture the spring of life and strength is so dryed up that I am more like a dry pot-sheard then a living man and indeed Solomon saith Prov. 17.22 that a broken spirit dryeth the bones And hereto agreeth that which follows and my tongue cleaveth to my jaws for though this phrase doth sometimes imply forced silence or inability to speak see the Note upon Iob 19.28 and therefore some would have it referred to Christs silence when he was arraigned and falsly accused of which the prophet speaking saith Esa 53.7 that he opened not his mouth yet sometimes also it implyeth extremity of thirst as Lam. 4.4 the tongue of the sucking child cleaveth to his mouth for thirst and the context makes it evident that it must be so taken here and so it referres to Christs thirsting when he hung upon the Crosse Iohn 19.28 And thou hast brought me for it was not done without the providence of God into the dust of death that is I am even ready to drop into the grave Vers 16. For dogs have compassed me the assembly of the wicked have inclosed me c. That is a company of base wicked malicious wretches have like a pack of hounds beset me and with all possible rage set upon me For though some would have it that the rascall crue of Davids and Christs enemies are here called dogs to wit the souldiers and others as the rich and mighty ones were before tearmed bulls yet I rather think it is meant of all his enemies in generall For I am sure those words the assembly of wicked men seem clearly to have reference to that which is said so often that the chief priests and the Scribes and the elders of the people assembled themselves together as we may see Matth. â—6 3 and 27.1 and in many other places As for the following clause they pierced my hands and my feet it is one of those passages which can hardly be understood of David But though it was literally accomplished only in the nailing of Christs hands and feet to the Crosse for which see Luk. 24.40 and Ioh. 20.25 yet figuratively David might speak this of himself meaning thereby that his enemies had so bound him up as it were as a man that is fetter'd hand and foot that he could neither move his hands to defend himself nor his feet to flee away from them Vers 17. I may tell all my bones c. To wit by reason of his leannesse caused by the grief of his heart and grievous sufferings which had brought him to be nothing but skin and bones or as it is spoken in reference to Christ by reason of the extreme stretching of his body on the Crosse especially considering that before by their cruell scourging of him they had made such gashes in his skin and flesh they look and stare upon me to wit as delighting to behold me in so much misery Luk. 23.35 which agreeth with that triumphing of Davids enemies Psal 35.21 Aha aha our eye hath seen it Vers 18. They part my garments among them c. This was also literally accomplished in Christ when the souldiers divided his garments amongst them and as by way of sport cast lots upon his vesture see the Note before upon the Title of this Psalm Yet David might also figuratively thus complain of his enemies in regard that when he was forced to flee from the Court they seized upon all that was his not sparing his wife every one catching at what they could get even literally perhaps his very garments Vers 19. But be not thou far from me O Lord c. That is Though others stand aloof and there be none to help yet do not thou stand afar off How Christ was heard herein see the Note vers 2. Vers 20. Deliver my soul from the sword c. That is me or my life from death see Job 5.15 my darling from the power of the dog that is from wicked men called before dogs see the Note vers 16. Some conceive that this is meant of the devil and others that it is expressed in the singular number because his enemies were so united together as one man but I rather think that dog is put for dogs However it is doubtlesse his soul or life which he prayes may be delivered from the power of the dog which he tearms his darling because the soul is the most precious part of man or because naturally every man makes such precious account of his life or his only one as it is in the Originall because it was left desolate as
through deep mire brambles and briars or over craggy or any other wayes that must needs be hard and troublesome for them to goe in Vers 4. Yea though I walk through the valley of the shadow of death c. As if he had said through the deepest shadow of death see the Note Job 3.5 I will fear no evil His meaning is that though he should fall into the most desperate and deadly dangers as a sheep that wandring falls into the paws of a lion yet he would not cast off his confidence in God For he doth not intend by these words that he should be void of all fear but that his faith in Gods providence should over-master his fear For thou art with me to wit as a shepheard that stands watching over his sheep thy rod and thy staffe they comfort me Some distinguish here betwixt the rod and the staffe by the staffe they say is meant the shepheards hook and by the rod a little wand which they say shepheards also used to beat in the sheep when they went astray from the flock to keep them up close together and to hasten them forward when they lagge behind and some that it is the shepheards hook that is here called both a rod and a staffe However doubtlesse the meaning of these words is that considering that God as a carefull shepheard did watch over him he was thereby comforted in his greatest perils yet withall by his rod and staffe may be meant 1. his Providence in guiding and preserving him 2. his word and spirit directing him in all his waies and his rod of correction which may also properly enough be said to comfort him as being an evidence of Gods fatherly care over him Vers 5. Thou preparest a table before me in the presence of mine enemies c. As if he should have said to their grief and vexation they being no way able to hinder it as it is expressed Psal 112.10 The wicked shall see it and be grieved he shall gnash with his teeth and melt away Some think that this expression is used also in allusion to the custome of Princes that used to have those they had taken captives stand by when they were feasting as by way of insulting over them as we see in Adonibezek and Samson but Davids meeknesse and piety make it improbable that he ever used to doe this As for those words Thou preparest a table before me he alludes therein to the royall plenty he dayly enjoyed comparing the liberall provision that God afforded him to a plenteous feast for which great preparations are made beforehand and which is spread on a table and set out in the most curious manner and to the same purpose is that which follows thou anointest my head with oyl my cup runneth over for though some understand this anointing his head of his anointing to be king of Israel yet it is far more probable that this expression is used in reference to the custome of feasting in those times when they used to welcome their guests with pouring forth sweet precious oyles upon their heads whence Amos speaking of feasting saith Amos 6.6 that they did drink wine in bowls and anoint themselves with the chief ointments and Christ said to the Pharisee that had feasted him mine head with oyl thou didst not anoint and so likewise that my cup runneth over is in reference to the custome at feasts of assigning to every guest his severall portion see the Note Psal 11.6 So that the summe of the words is an acknowledgement that God had afforded him plenty of all things not only for necessity but also for delight Nor can it be denyed but that it may be extended also to Gods feasting his soul with those spirituall dainties of the Word and Sacraments and to Gods chearing of his soul with the comforts of his spirit called the oyl of gladnesse Psal 45.7 Vers 6. Surely goodnesse and mercy shall follow me all the dayes of my life c. By goodnesse and mercy may be meant not only the grace and favour of God but also the effects thereof in a gracious supply of what was truly good for him for of this he might be sure that God would never fail him and the expression is very emphaticall when he saith goodnesse and mercy shall follow me for it doth not only imply the continuance of Gods goodnesse to him but also Gods readinesse to shew him favour whilst other men pursue and follow after happinesse happinesse doth pursue and follow the servants of God they do not with so much earnestnesse seek a blessing from God as God seeks to blesse them As for the following words and I will dwell in the house of the Lord for ever either it is a resolution that he would to his lives end worship and praise him in his Sanctuary implying that in this he rejoyced more then in the abundance of earthly blessings that God had given him or else it is a profession of his assured hope that he should constantly abide in the Church here and for ever in heaven PSALM XXIV Vers 1. THe Earth is the Lords and the fulnesse thereof c. By the fulnesse thereof is meant all the creatures that are on the earth but principally the nations that dwell therein as is expressed in the following clause the world and they that dwell therein Now this is prefixed that hereupon he might adde and that by way of admiring the goodnesse of God to his Israel that though the whole world and all the inhabitants thereof were the Lords yet all the world was not his as Israel was though the whole Universe was his yet he had chosen Jerusalem to be in a speciall manner his dwelling-place his Church to be above others his peculiar people The earth is the Lords c. but saith he vers 3. who shall ascend into the hill of the Lord c. I know that some Expositours give another reason why this is here prefixed namely that from the Lords dominion over all the world he might afterwards inferre how necessary it was that the Princes of the world that dwelt in the Lords holy hill should receive and obey Christ his anointed which they conceive is that which is intended in those words vers 7. Lift up your heads O ye gates c. But the reason before given is much the clearer However very observable it is that the Apostle 1 Cor. 10.25 26. proves by these words that Christians might without scruple buy and eat any meats that were sold in the market because all was the Lords and made for mans use and so they as Gods children especially also if we adde the right they had to them through Christ might lawfully take them from the hand of their father Whatsoever is sold in the shambles that eat asking no question for conscience sake for the earth is the Lords and the fulnesse thereof and yet immediately vers 28. by the same words he urgeth them not to eat
my mountain to stand strong that is thou hast by thy favour most firmly established and strengthened my kingdome above danger of any opposition and it is likely too that in this expression he alluded to mount Sion where he had built himself a palace and had made it the chief seat of his kingdome And this is here alledged as the occasion of his growing so secure namely because his kingdome was so settled and become so strong every way that there seemed to be no fear of a change Yet withall there seems to be likewise an intimation in these words that seeing it was of Gods favour that his kingdome was so settled it was a folly in him to grow so carnally secure merely because he saw himself so strongly settled since he might well think that it was easie for him that had so settled him to unsettle him again as he acknowledgeth in the following words that God did Thou didst hide thy face that is thou wert offended with me for this my carnall confidence and security and didst withdraw thy wonted help and protection and I was troubled that is I fell into great distresse and thereby was oppressed with much sorrow and anguish of mind Vers 9. What profit is there in my bloud when I goe down to the pit c. Because the life of every living creature is said to be in the bloud Gen. 9.4 therefore some Expositours understand this clause thus What profit is there in my bloud c. that is What profit is there in my life as if he should have said Of what avail will it be that I have lived hitherto if I be now cut off when being settled in my kingdome I have more power to promote the cause of religion and to doe good to thy people then formerly But doubtlesse by his bloud here is meant his death and that which he intends in these words is that if he should be cut off either by his enemies or by Gods immediate hand he should not then be able to praise his name as he should if his life were prolonged see the Note Psal 6.5 which is evident in the following clause shall the dust praise thee shall it declare thy truth that is the truth of thy promises or thy faithfulnesse in performing thy promises And it is like he mentioneth this purposely to intimate his hope that God would perform his promise made to him concerning settling the kingdome upon him and his seed Vers 11. Thou hast put off my sackcloth and girded me with gladnesse That is Upon my prayer to thee thou hast turned my sorrow into joy Thou hast put off my sackcloth which they used to wear in times of great sorrow especially when with penitent hearts they humbled themselves before God to beg mercy at his hands and girded me with gladnesse that is with garments of joy or rather thou didst compasse me with gladnesse giving me abundance of joy as Psal 18.32 thou hast girded me with strength that is thou hast made me very strong Vers 12. To the end my glory may sing praise to thee c. See the Note Gen. 49.6 PSALM XXXI Vers 1. IN thee O Lord do I put my trust let me never be ashamed See the Note Psal 25.2 Many Expositours are of opinion that the occasion of composing this Psalm was Davids distresse when the men of Keilah were likely to have delivered him up to Saul and when immediately after that Saul had in a manner hemmed him in in the wildernesse of Maon 1 Sam. 23.12 26 and indeed many passages in the Psalm seem to favour this conjecture as shall be noted in the severall places where it is so But yet it is but a conjecture Deliver me in thy righteousnesse See the Note Psal 5.8 Vers 2. Deliver me speedily This he adds because help would else come too late In 1 Sam. 23.26 it is said David made haste to get away for fear of Saul Vers 3. For thy names sake lead me and guide me That is direct me in the way wherein I should goe shew me what I should doe and carry me on therein with a supporting hand Yea some think that he useth these two words lead me and guide me both in a manner of the same signification to imply that he desired Gods help not only in his present streights but likewise after that still in all the difficulties he should fall into See the Notes also 1 Sam. 12.22 and Psal 25.11 Vers 4. Pull me out of the net that they have laid privily for me c. Such as was that when the Ziphites observed the place where David hid himself and discovered it to Saul 1 Sam. 23.19 c. See the Note Psal 25.15 Vers 5. Into thine hand I commit my spirit c. To wit for the preservation of my life and however for the saving of my soul even in death it self as if he had said Having no power to secure my self I commit my soul and consequently my whole man into thine hands as confidently relying both on thine almighty power and wisedome and fatherly care over me and withall as willingly resigning my self to be disposed of by thee as thou art pleased Thou hast redeemed me O Lord God of truth that is thou hast at other times delivered me out of great dangers which makes me with confidence now to rely upon thee the God of truth who art still the same thou hast alwaies been and never failest to perform thy promises and in this David might have respect to the promise made to him concerning the kingdome But yet some understand this clause of our Redemption by Christ as if he had said Thou hast redeemed me to thy self from eternall death and therefore being thine and purchased to thy self by so great a price I am resolved living or dying to rely upon thee Vers 6. I have hated them that regard lying vanities That is that do so mind and esteem vain hopes or any outward things whereon it is in vain for men to hope as indeed they that hope in any thing but God hope in lying vanities that will deceive them that either they rely thereon themselves or would draw others to doe so Some I know would limit this to idols see the Note 1 Kings 16.13 others to soothsayers to which in those East countries they were much addicted But it is better understood more generally Vers 7. Thou hast known my soul in adversities See the Note Psal 1.6 Vers 8. And hast not shut me up into the hand of the enemy c. As indeed he was like to have been by the men of Keilah 1 Sam. 23.7 Saul said God hath delivered him into mine hand for he is shut in and afterwards by Saul in the wildernesse of Maon vers 26. Saul and his men compassed David and his men round about to take them For the next words thou hast set my feet in a large room see the Notes 2 Sam. 22.20 and Psal 4.2 Vers 9. Mine eye
is consumed with grief c. See the Note Psal 6.7 yea my soul and my belly that is I am extremely weakned and decayed both in mind body oâ— by his soul may be meant his vital parts by his belly his inward parts or his wholâ— body Yet many by the word soul understand that power of life which desireth food and by the belly that part of the body which concocteth the meat we eat and so will have the meaning of the words to be that he had neither any appetite to eat nor strength to concoct what he did eat Vers 10. For my life is spent with grief and my years with sighing c. That is my life is wasted and my years hasten away to an end my strength faileth because of mine iniquity that is because of my sin or because of my miseries and afflictions for so the word iniquity is sometimes used in the Scripture as Gen. 19.15 which may seem here the more probable because he speaks here only of his sufferings and my bones are consumed see the Note Job 30.17 Vers 11. I was a reproach among all mine enemies but especially among my neighbours c. That is they despised and reproached me or rather they counted it a reproach to them to own me or to have any thing to doe with me and a fear to mine acquaintance that is mine acquaintance were afraid to shew me any favour or any countenance as being scared by that which befell Ahimelech and the other Priests that were slain with him 1 Sam. 22.18 or at least fearing that it would be a discredit and a disparagement to them which is more fully expressed in the next clause they that did see me without fled from me that is as fearing to be seen openly in my company or as detesting me for those foul crimes which they here charged upon me looking upon me as one accursed of God And thus too David implyes his misery to have been the greater in that he was thus openly and in publick despised Vers 12. I am forgotten as a dead man out of mind c. That is in regard of the love they have formerly shown to me notwithstanding all the good that I have done for the kingdome I am in a manner now quite forgotten because they esteem me to be a lost man of whom there is no hope they now regard me not I am now to them as a dead man out of mind And indeed of the dead Solomon saith Eccles 9.5 that the memory of them is forgotten whence it is that the grave is called Psal 88.12 the land of forgetfulnesse and therefore too he adds I am like a broken vessel that is I am forgotten and quite disregarded like an earthen vessel which being broken men cast away and never mind it more because it cannot be mended again Vers 13. For I have heard the slander of many c. See the Note Psal 4.2 Fear was on every side that is I was beset with fear as being beset with enemies on every side yet it may be meant also of the fear of those that were about him It is in the Hebrew Magor missabib an expression which from this place Jeremy often useth in his prophesie as Jer. 6.25 and 49.29 and in divers other places and chap. 20.3 4. he gave this for a Name to Pashur the Priest signifying that he should be a terrour to himself and to his friends round about him Vers 14. I said Thou art my God To wit though thou hast sorely afflicted me See the Note Psal 16.2 Vers 15. My times are in thy hand c. That is The years of my life are in thy power and not in the power of mine enemies Or rather it may be meant more generally of all the changes that could befall him for to every thing there is a season and a time Eccles 3.1 to wit that nothing could befall him whether good or evil but by Gods providence and thereupon he inferres as with reference to that he had said of his times being in Gods hand deliver me from the hand of mine enemies Vers 16. Make thy face to shine upon thy servant c. That is Manifest thy love and favour to me who am indeed persecuted because I serve thee by delivering me from mine enemies See the Note Numb 6.25 26. Vers 17. Let me not be ashamed c. See the Note Psal 25.2 Let the wicked be ashamed see the Note Psal 6.10 and let them be silent in the grave that is not able to say or doe any thing against the righteous see the Note 1 Sam. 2.9 Vers 18. Let the lying lips be put to silence c. This may be meant not only of his enemies slaunders and flatteries see the Note Psal 5.6 but also of their vain boastings and threatnings as may appear by the following words which speak grievous things proudly and contemptuously against the righteous that is against me and mine whom they persecute causlesly for the grievous things spoken by them may be not only their slaunders which may be so called both because they prove often the cause of much mischief and likewise because it is so grievous to Gods righteous servants to have such foul crimes charged upon them see the Note 1 Kings 2.8 but also their threatning of grievous things they will doe to them And for those words proudly and contemptuously see the Note Psal 12.3 Out of the high conceit that wicked men have of their wisedome c. it proceeds that they contemn the righteous Vers 19. O how great is thy goodnesse which thou hast laid up for them that fear thee c. Because of the following clause which thou hast wrought for them that trust in thee before the sons of men many learned Expositours hold that David speaks here only of Gods goodnesse to his people here in this world and that of this first it is said here that it is laid up for them that fear him either 1. because Gods goodnesse to them is hidden under many afflictions and of the Lords withdrawing his help from them for a time perhaps a long time together so that not only the men of the world discern no such thing but even the faithfull themselves have often much adoe to be assured of it or 2. because many outward blessings God keeps in store for them laid up as a treasure which they do not at all times enjoy though others be then openly conferred upon them or 3. because Gods goodnesse is chiefly manifested to them in inward spirituall blessings which cannot be outwardly discerned as in the graces of Gods spirit and of that inward comfort they enjoy of which that is spoken Rev. 2.17 To him that overcometh will I give to eat of the hidden manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it or rather 4. because it is the peculiar treasure of the righteous that
confounded together that seek after my soul c. To wit as men brought into so grievous and miserable a condition that they are even ashamed of themselves See also the Notes Psal 35.26 Let them be driven backward and put to shame that wish me evil see the Notes Psal 6.10 and 35.4 Vers 15. Let them be desolate for a reward of their shame c. That is of their filthy and shamefull life or rather of the shame which they sought to bring upon me let that shame which they endeavoured to cast upon me befall themselves as a just recompence of their evil intentions against me Vers 16. Let all those that seek thee c. See the Notes Chro. 16.11 and Psal 9.10 rejoyce and be glad in thee see the Note Psal 35.27 Let such as love thy salvation that is that neither hope for nor desire salvation from any other way but only from thee say continually The Lord be magnified see Psal 35.27 Vers 17. But I am poor and needy c. That is destitute and afflicted See the Note Psal 34.6 PSALM XLI Vers 1. BLessed is he that considereth the poor c. or the sick or weak and indeed there are many passages in the Psalm as vers 3 4 5 c. that make this interpretation very probable But if it be translated as it is in our Bible by the poor is meant in generall the man that is in any distresse or affliction Blessed is he that considereth the poor that is that so thinks of and weighs with himself the miseries that he undergoes that he is thereby brought from his heart to pity him and out of compassion to comfort help and relieve him or rather that so considers of the man and his condition as not to passe any harsh and uncharitable censures upon him as to judge him a wicked man and hated of God because he is so afflicted as Jobs friends dealt with him And this David doubtlesse spake with reference to himself yea and as some think too with reference to Christ because of that which is said afterwards vers 9. which Joh. 13.18 is applyed to Christ Because when David was in any great distresse his enemies were ready to conclude that he was cast off and forsaken of God therefore he doth here pronounce them blessed that did better judge of those that were afflicted yea and covertly he doth in effect desire a blessing from God upon those that had carried themselves more friendly or comfortably to him in the time of his distresse then others had done As for the following words the Lord will deliver him in time of trouble and so on to the end of the third verse I conceive they are meant of him that considereth the poor and are added to make good what he had said concerning the blisse of such a man and to shew how abundantly God would reward him yet they may be understood of the poor afflicted man and so indeed they are understood by the most of our best Expositours namely that they are added as by way of confuting the unjust censures that are usually passed upon such a poor man the world is ready to judge him accursed of God but there is no ground for this for on the contrary the Lord will deliver him in time of trouble c. Vers 3. The Lord will strengthen him upon the bâ—d of languishing c. That is The Lord will comfort and support him in his sicknesse and at length restore his strength again thou wilt make all his bed in his sicknesse that is thou wilt give him ease and rest and afford him all things requisite for his refreshing as is done for a sick man when his bed is made soft by turning it for it is in the Hebrew thou wilt turn his bed and by stirring and tumbling the â—eathers up and down bolster pillow head feet every where that there may not be a hard place left in it But yet many Expositours understand this more generally as a figurative expression of the comfort and support which God affords such a man in any distresse whatsoever Because men in great distresse and heavinesse of spirit are wont to cast themselves down upon their beds and there to lye like men half dead hence are these expressions The Lord will strengthen him upon the bed of languishing that is when he is cast down under any sore affliction the Lord will support and help him and not suffer him to sink under that pressure thou wilt make all his bed in his sicknesse that is thou wilt allay and asswage his sorrows thou wilt comfort his conscience and give him inward quiet of mind as when one gives ease to a sick man by making and turning his bed Yea some take it thus too that God would turn his bed of sicknesse to a condition of strength and health Vers 4. I said Lord be mercifull unto me heal my soul c. As if he had said I have provoked thee by my sins to bring this misery upon me therefore be mercifull and be reconciled unto me and heal my soul that is heal me see the Notes Psal 6.2 4 and 16.10 preserve my life and save me from this distresse I am in for I have sinned against thee as if he had said Seeing I acknowledge my sin have mercy upon me and heal me or Seeing thou only hast brought this upon me because I have sinned against thee whether should I goe but to thee only to be healed Or it may be understood of a spirituall healing Heal my soul to wit of the sorrows wherewith it is wounded for my sins or Heal my soul by pardoning me for so this expression is used 2 Chron. 30.20 and so also in that clause Esa 6.10 lest they see with their eyes c. and convert and be healed which is expressed by our Saviour thus Mark 4.12 lest at any time they should be converted and their sins should be forgiven them However the drift of inserting these words here I conceive is this Intending to shew as he doth in the following verses how far his enemies were from considering of his condition as they ought to have done he premiseth this that he did not flatter himself in his sicknesse or distresse but acknowledging his sin craved mercy at Gods hands but yet his enemies dealt most unmercifully with him Vers 5. Mine enemies speak evil of me c. To wit such as hated him and were his professed enemies because they were curbed by the strictnesse of his government When shall he die and his name perish See the Note Psal 9.5 Vers 6. And if he come to see me he speaketh vanity c. That is When mine enemy cometh to visit me in my sicknesse or distresse he speaks nothing but falshood and flatteries see the Note Job 31.5 to wit in that he pretends to be sorry for me and to comfort me and to tender me his advice and to doe for me any office of love in a friendly
the more acceptable to God because it proceeds from a heart that hath been so broken Vers 18. Doe good in thy good pleasure unto Sion c. That is Of thine own free grace and good will and according as thou shalt be pleased and shalt see fit doe good to thy Church and people for by Sion here is meant the whole people of God that met together to worship God in Sion and figuratively also the whole Church of Christ see the Note Psal 2.6 build thou the walls of Ierusalem that is maintain defend and strengthen thy Church and that city in particular which is the chief glory of the kingdome Because 1. David by his sin had already done much hurt among the people for many of them had been slain by the sword together with Urijah many had been scandalized the faithfull grieved and the profession of godlinesse stained 2. he knew that God might haply as he often did punish the whole land for the sins of their king yea and 3. being anointed king that he might be a type of Christ the Head of the Church and he out of whose loyns the Messiah was to come by his sins he had done as much as in him lay to ruine the whole kingdome of Christ therefore he praies here for Sions welfare as well as for the pardon of his own sins Doe good in thy good pleasure unto Sion and as if by his sins he had made a breach in Jerusalems walls he desires God to repair the hurt that he had done and make up the breach build thou the walls of Ierusalem When David succeeded Saul he found the kingdome in a very bad case Now fearing lest upon his grievous sins God should break forth in displeasure against him as he had done against Saul and should by letting loose some enemy upon them or by any other judgement interrupt the peace and prosperity of the people and so the perfecting of Jerusalems building should be hindered the main part whereof which was the building of the Temple was not yet begun the reformation intended and begun should be frustrated and the settling and ordering of the way of Gods worship should fall to the ground and God should as it were retract what he had so graciously spoken concerning Sion Psal 132.14 c. the Lord hath chosen Zion he hath desired it for his habitation This is my rest for ever here will I dwell for I have desired it I will abundantly blesse her provision I will satisfy her poor with bread I will also cloath her priests with salvation and her Saints shall shout aloud for joy c. I say out of the fear of these evils he closeth this Psalm with this prayer for the welfare of Jerusalem Vers 19. Then shalt thou be pleased with the sacrifices of righteousnesse c. See the Notes Deut. 33.19 and Psal 5.4 with burnt-offering and whole burnt-offering some of which were of birds and beasts that were all burnt upon the altar and some were things without life such as flowre oyl c. and were sometimes wholly burnt as in every meat-offering for the priest Levit. 6.23 However that which David saith here is this Then shalt thou be pleased c. that is When the Temple is built in Jerusalem the place which thou hast chosen or rather when thou art reconciled unto me and so thereupon when thou shalt also be favourable unto thy people then shalt thou graciously accept not only of the sacrifices which I shall offer for my self which whilst I should lye under the guilt of the sins I have committed I know thou wouldest never regard but also of the peoples sacrifices which with much forwardnesse and chearfulnesse they shall then bring to thine altar Then saith he shall they offer bullocks upon thine altar PSALM LII The Title TO the chief Musician Maschil c. For this word Maschil see the Note upon the Title of the 32. Psalm A Psalm of David when Doeg the Edomite came and told Saul c. and so thereupon at Sauls command had slain Ahimelech with fourscore and five priests besides and had destroyed the city Nob and all that was therein For that this Psalm was composed after that bloudy massacre of Doeg those words do evidence vers 4. Thou lovest all devouring words O thou deceitfull tongue see also the Note 1 Sam. 22.9 Vers 1. Why boastest thou thy self in mischief O mighty man c. Doegs boasting might be either of the evil he had done or of farther mischief he intended to doe or of the successe of the false tale he had told to Saul whether in regard of the evil he had thereby brought upon the Priests of the Lord or of the favour he had thereby obtained with Saul and the preferment perhaps and rewards he had thereupon conferred on him and accordingly the drift of this interrogation Why boastest thou thy self in mischief is either to imply that it was a high degree of wickednesse to boast of such a villany in stead of fearing vengeance from God as if he had said How darest thou thus to boast thy self or else to signify that there was no just cause for his boasting both in regard there was nothing worthy of such triumphing in that which he had done and because in the conclusion it would be found there was nothing gotten by it And so those words O mighty man may be added also either by way of Irony as if he had said A great deal of valour and prowesse you have shewn in slaying a company of unarmed men the Priests of the Lord yea women and children no way able to resist you or else to imply the ground of his vain boasting to wit either his present greatnesse as being a man in great place and of great power with Saul 1 Sam. 22.9 or the great preferments he expected from Saul And then for the last words the goodnesse of God endureth continually they are opposed to Doegs boasting and import as much as if David had said God is ever good to his and hereon I rely against all thy vaunts and threatnings neither thy might nor wickednesse can frustrate Gods goodnesse though God may afflict his servants for a time yet he will deliver them again as oft as he afflicts them and will never be weary of helping them yea he is good to them even when he suffers wicked men to prevail over them Vers 2. Thy tongue deviseth mischiefs c. That is it utters those things wherewith thou hast devised to doe mischief and thus Doeg is charged that he did not rashly and unadvisedly utter those things to Saul that had brought so much mischief upon the Priests of the Lord but that he had plotted it before-hand like a sharp rasour working deceitfully to wit when in stead of cutting off the hair it cutteth a mans throat I know some would have those last words working deceitfully to be only spoken of Doegs tongue and that with reference to the snares
therein is 1. that they might be hardened in their sins and so might never repent and become righteous or 2. which implyes the same that God would not justify them Let them not come into thy righteousnesse that is Do not pronounce them righteous let them not partake of that righteousnesse or faithfulnesse whereby thou art alwaies certainly wont to absolve and justify those that do truly believe and repent see the Note Psal 51.14 and so it is the same with that which is added in the next verse that they might not be numbered amongst the righteous or 3. which I like the best that they might never come into heaven for that is indeed called righteousnesse elsewhere as Psal 24.5 concerning which see the Note there Vers 28. Let them be blotted out of the book of the living c. That is Let them not be of the number of those that were from all eternity chosen and ordained both to the life of grace and of glory hereafter and accordingly when they die let them be cast into hell as it seems to be more clearly expressed in the following clause and not be written with the righteous Yet withall I conceive that this phrase of blotting them out of the book of the living may also imply a desire that however by outward profession they might be of the number of those that were the Church and people of God and thereupon might accordingly hope and boast that their names were written in heaven yet God would not own them for such yea that God would manifest that they were reprobates to wit either by casting them out of the Church as we see the Jews are not now the people of God but the Gentiles are succeeded in their room or by casting them out into utter darknesse The expression here used is the same with that Ezek. 13.9 concerning the false prophets they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel c. I know indeed some understand both of being cut off by death But for this and other things see the Note Exod. 32.34 Vers 29. But I am poor and sorrowfull c. That is afflicted and broken-hearted see Psal 40.17 yet some apply it to the poverty and low estate of Christ let thy salvation O God set me on high that is let it set me above the reach of mine enemies see the Note Psal 28.9 But this too some understand of Christs ascension Vers 31. This also c. Having said in the foregoing verse I will praise the name of God c. he adds This also shall please the Lord better then an ox or bullock that hath horns and hoofs and either the drift of these last words that hath horns and hoofs is to set forth what bullock he meant to wit one that was young and tender whose horns began to bud forth and whose hoofs began to harden or one that was for years ripe and fit for sacrifice thereby to set forth that thanksgiving was more acceptable to God then any the choicest sacrifice or else they are added by way of slighting those legall sacrifices of brute beasts in comparison of that reasonable service of praise as if he had said the calves of our lips so the prophet calls our praising God Hos 14.2 is a sacrifice far more acceptable to the Lord then calves or bullocks that have horns and hoofs Vers 32. The humble shall see this and be glad c. See the Notes Psal 34.2 and 40.3 and your hearts shall live that seek God that is your hearts that were in a manner dead within you because of mine or your own sad distresses shall be revived again see the Note Psal 22.26 Vers 33. For the Lord heareth the poor and despiseth not his prisoners That is his servants that are brought into the straights of any distresse by Gods afflicting hand for their sins or those that are persecuted and bound for his sake or for his truth and cause Vers 35. For God will save Sion and will build the cities of Iudah c. David foreseeing by the spirit of prophesy the great calamities that would befall the land and people of Israel in succeeding times doth here foretell for the encouragement of the faithfull that the reformation begun amongst them by the setting up of his throne should be carried on that God would preserve Sion the place of his publick worship with which he begins because the maintenance of Gods worship was the foundation of all their happinesse and that he would cause the whole kingdome to prosper and flourish unto the coming of Christ of whose kingdome his was a type and withall the same he intends also concerning the Church of Christ Gods spirituall Sion see the Note Psal 2.6 that they may dwell there and have it in possession that is that the faithfull Israelites may dwell long in Sion and in the land of Canaan see the Note 2 Sam. 7.10 and that the faithfull may continue in the Church and after this life may dwell for ever in the heavenly Canaan Vers 36. The seed also of his servants shall inherit it c. This must be understood as the former verse 1. of the faithfull Israelites continuing in the land which God had given them and some understand it of the times when the Jews shall be converted to Christ and 2. of the true believers abiding in the Church and at last for ever with God in heaven PSALM LXX Vers 1. MAke haste O God to deliver me c. See the Notes Psal 40.13 c. where we have this whole Psalm almost word for word PSALM LXXI Vers 1. IN thee O Lord do I put my trust c. Many passages in this Psalm make it most probable that this Psalm was composed by David in his old age when his son Absalom was risen up against him see vers 9 and 18. But for the two first verses see the Notes Psal 31.1 2. Vers 7. I am as a wonder unto many c. That is say some Expositours either 1. because thou hast so wondrously advanced me raising me from keeping sheep to sit on the throne of Israel and hast alwaies hitherto so miraculously preserved me or 2. because I walk so strictly and because my waies seem so strange to them in that I restrain my self from that liberty and from those pleasures to which others give up themselves and can so willingly expose my self to so great troubles for conscience sake and then bear them too with patience and chearfulnesse according to that which Peter saith to the faithfull in those times 1 Pet. 4 4· they think it strange that you run not with them to the same excesse of riot or 3. because thou hast now forsaken me who have alwaies served thee so constantly and trusted in thee with so much confidence But I rather conceive the meaning is that because of his uncouth waies and because of the grievous afflictions
long as for the same reasons they are also compared to cedars in the following clause he shall grow like a cedar in Lebanon see the Notes Numb 24.6 and Psal 1.3 Yet some conceive that they are compared to the palm-tree likewise because this tree yields most sweet fruit and though it have never so great weight laid upon it yet it will thrive and prosper and as it were raise up it self the higher whence it was that the branches of this tree used to be worn in garlands and carried in mens hands as signs of victory see Rev. 7.9 and so the righteous prosper under afflictions and oppressions and that they are compared to cedars because the wood of these trees is of a sweet favour and not subject to rot or decay with age and used much in the building and adorning of princes palaces However doubtlesse the chief drift of the words is to signify that though the righteous may be brought very low yet they shall rise and grow up flourish again exceedingly Vers 13. Those that be planted in the house of the Lord shall flourish in the courts of our God The reason is here given why the righteous are sure thus to flourish to wit because they not only live in the Church where they enjoy the means of grace but also are by a lively faith rooted in Christ of whom the Temple was a type see the Notes Numb 24.6 and Psal 1.3 Why the courts of Gods house are expresly here mentioned see in the Note Psal 84.2 Vers 14. They shall still bring forth fruit in old age c. To wit the fruit of holinesse and righteousnesse and so likewise they shall be blessed of God and shall be as a flourishing tree that decays not with age yea old age shall be to them but a renewing of their vigour in that they shall live for ever in Gods house in heaven even in his kingdome of glory see Isa 65.20 Vers 15. To shew that the Lord is upright c. As if he had said And thus by destroying the wicked in the conclusion and blessing the righteous he sheweth forth clearly that he is just and faithfull in all that he doeth whatever men may think to the contrary because they see that it is but for a time that God prospers the wicked and afflicts the righteous or this shall be the fruit mentioned in the foregoing verse which the righteous shall bring forth in their old age to wit that they shall declare and set forth that the Lord is just and upright and that there is no iniquity in him PSALM XCIII Vers 1. THe Lord reigneth c. As if he had said In the midst of all those confusions and hurly-burlies that are in the world which seem to threaten the utter ruine of the Church the Lord who is the God and king of Israel governeth the whole world and so is the sure defence of his people he is clothed with majesty the Lord is clothed with strength wherewith he hath girded himself that is he hath by his works manifested himself to be glorious in majesty and power as a king clothed with his royall robes and is alwaies as one that is ready prepared for battel the world also is established that it cannot be moved as if he had said And hence also it comes to passe that the whole world and all things therein are established that it cannot be moved that is that the world by the supporting providence of God is firmly settled according as it was at first established by the law of creation and consequently also that the Church throughout the world is firmly settled and preserved that it should not be rooted up But now many understand this Psalm throughout of Christs exercising his kingly power Matth. 28.18 for which see the Note Psal 22.28 Vers 2. Thy throne is established of old c. It is in the Hebrew from then and so the meaning may be that even from the first creation and settling of the world of which he had spoken in the foregoing words God had established the heaven for his throne as it is elsewhere called Psal 11.4 And it is very probable that having spoken before of Gods establishing the earth so here he should also speak of his establishing the heaven But yet the words may be understood thus Thy throne is established of old that is Thy kingdome and government hath been from the beginning yea from all eternity as thy self art according to that which follows thou art from everlasting Vers 3. The flouds have lifted up O Lord the flouds have lifted up their voice c. That is they rage and make a mighty tumult But alas God doth at his pleasure overrule and awe them as it follows in the next verse The Lord on high is mightier then the noise of many waters yea then the mighty waves of the sea for which see the Note Psal 89.9 For this may be understood literally of the swelling waves of rivers and seas see the Note Psal 65.7 or of the rage of the enemies of Gods people see the Note Psal 46.3 Vers 5. Thy testimonies are very sure c. See the Note Psal 19.7 Having in the former verses spoken of Gods governing the world in generall here he adds that speciall mercy that God had given them his Word which was sure and faithfull and then also that he had taken them to be a holy people unto himself establishing a covenant of life eternall with them which was their excellency their glory above all other nations all which many learned Expositours conceive is implyed in that next clause holinesse becometh thine house O Lord for ever But then again we may probably conceive otherwise of the inference of these words upon that which went before to wit that herein the Psalmist shews that by the Lords quelling those proud waves which had beaten so furiously upon his Church whereof he had spoken in the two foregoing verses he had approved the faithfulnesse of his promises and that because these his testimonies were so very sure therefore it could not be but that the Church must be preserved against the rage of all her enemies And then for that last clause holinesse becometh thine house for ever either the meaning must be that Gods approving his holinesse and faithfulnesse by the defence of those that fled to his house for shelter did well become his house for ever or that God to make good his faithfulnesse was engaged to preserve his Temple and Church from being polluted and profaned by her enemies or that because of Gods faithfulness it became Gods people to carry themselves always before God in a holy manner but especially in the holy assemblies As for those that understand this Psalm of Christ they take this as spoken in reference to Gods faithfulnesse in performing all his promises concerning the Messiah and particularly in preserving his Church from being polluted PSALM XCIV Vers 1. O Lord God to whom
thus Lord thou hast promised that thy people of Israel shall continue till thou hast sent them a Messiah by whom the glory of this thy kingdome shall be wondrously advanced hitherto thy people have walked on in the way of the expectation of this our promised redemption earnestly expecting desiring the end of this course in the accomplishment of this promise and why then hast thou brought us into this low weak condition as if thou meantst to cut us off wouldst not bring us to that glorious condition thou hast promised or Oh that we might see thy Christ in the flesh behold the glory of his promised kingdome There are some besides that understand these words He weakned my strength in the way c. of God or the enemies weakning their strength in the way as they went into Babylon or in the way as they returned home into their own countrey again But the former expositions are far more probable Vers 24. I said O my God take me not away in the midst of my daies c. That is before I have accomplished little more then half the years which men usually live see the Note Psal 55.23 or rather according to the exposition of the foregoing Note Cut not off thy people before thou hast made good thy promise of bringing them back with joy into their own countrey or before that glorious work of our redemption by the promised Messiah be accomplished And indeed because the Church was not come to the ripenesse of her age till the coming of the Messiah had she been cut off before that it might have been said that she was taken away in the half of her daies Thy years are throughout all generations that is thou art an eternall and unchangeable God And this is here alledged for the same end as before vers 12. for which see the Note there The most Expositours take it thus that because God was eternall therefore he would unto all eternity preserve his Church yea every particular member thereof according to that Matth. 22.32 God is not the God of the dead but of the living Vers 25. Of old hast thou laid the foundation of the earth c. This which here and in the two following verses is spoken to God is by the Apostle Heb. 1.10 11. applyed to Christ to prove his Godhead And indeed by that which is said before vers 13 14 15. that God should arise and have mercy upon Zion and so that the heathen should fear the Name of the Lord and all the kings of the earth his glory and again vers 22. that the people should be gathered together and the kingdomes to serve the Lord it is evident that the Psalmist speaks of the kingdome of Christ and therefore what is here spoken to God must be understood as spoken to God in Christ and to him therefore these words of the Psalm are by the Apostle there fitly applyed Vers 26. They shall perish but thou shalt endure c. See the Note Job 14.12 yea all of them that is the heavens and the earth and all things therein shall wax old like a garment that is shall decay by degrees or rather shall at last come to an end as a vesture shalt thou change them that is say some Expositours as one layeth by an old worn garment that is no longer fit for use and changeth it for another or rather as one alters an old tatter'd garment and doth so furbish it and make it up in another fashion that it seems to be a new garment so and as easily too as one changeth a garment shall God change the heavens the earth though they shall not cease to be and their substance shall be the same yet in regard of their qualities they shall be quite changed of corruptible they shall be made incorruptible c. so that they shall be new heavens and new earth Isa 66.22 The new heavens and the new earth which I will make shall remain before me saith the Lord. It is Heb. 1.12 as a vesture shalt thou fold them up and they shall be changed but that is the same in effect only it implyes either the suddennesse of the change that it shall be done with as much facility as one folds up a garment or else that they shall no longer serve for the same use as formerly whence this change is also compared to the folding up of a book or scroll Isa 34.4 the heavens shall be rolled together as a scroll that is the use of them shall cease as when one shuts up a book and layes it by which he means to use no longer As a vesture shalt thou change them and they shall be changed that is they shall be certainly changed And now the drift of all this is 1. to imply the perishing condition of Gods people as considered in themselves poor frail creatures continually hasting to their end thereby to move the Lord to take pity of them if the heavens that have lasted so many years without any apparent decay shall yet at last perish much more must weak frail men perish and 2. to shew that yet notwithstanding the children of God shall not perish and that because God is eternall and unchangeable and he hath chosen them to be his for ever so that being begotten again by the seed of Gods word which must needs be immortall and incorruptible as God is it is not possible but that they must continue though the heavens shall perish which is the conclusion he makes from hence vers 28. Vers 28. The children of thy servants shall continue and their seed shall be established before thee That is through thy favour and in thy presence both here and eternally in heaven See the Notes Psal 41.12 and 69.35 36. PSALM CIII Vers 1. BLesse the Lord O my soul and all that is within me blesse his holy Name That is my whole inward man my mind will affections thoughts with all the inward powers and faculties of my soul yea it may be extended to the inward parts of his body according to that Psa 35.10 All my bones shall say Lord who is like unto thee for which see the Note there as likewise Psal 20.1 Vers 3. Who forgiveth all thine iniquities who healeth all thy diseases To wit thy sins by pardoning them and if we so understand these words they are no more but a repeating again of what was said before in the first clause or thy lusts and corruptions by mortifying them Some also extend this to Gods delivering him from bodily infirmities and all outward evils see the Note Psal 41.6 But of his bodily health he speaks afterward vers 5. Vers 4. Who redeemeth thy life from destruction c. That is Who preserveth and delivereth thee from destroying dangers or rather who redeemeth and delivereth thee by the promised Messiah from death and hell see the Notes Job 26.6 and 28.22 and 33.22 who crowneth thee with loving kindnesse and tender mercies
any that having no interest in what he hath do only surprize them by fraud or violence or else spoilers of some forreign nation who when they come to pillage men are wont to make clean work and to shew no pity Vers 14. Let the iniquity of his father be remembred with the Lord c. That is Let him be punished not only for his own sins but also for the sins of his progenitours Vers 15. Let them be before the Lord continually c. That is Let their sins never be forgiven or Let the Lord be continually punishing the sins of his parents in him and his posterity till they be no more remembred amongst men Vers 16. Because that he remembred not to shew mercy but persecuted the poor and needy man c. That is me and others that are distressed and afflicted see the Notes Psal 40.17 and 69.29 that he might even slay the broken in heart that is the man that was sorely afflicted in spirit because of his distresses and indeed of Christ it is noted that he was a man of sorrows and acquainted with grief Isa 53.3 and that he was broken in heart for our sins My soul saith he is exceeding sorrowfull even unto death As for that expression Because that he remembred not to shew mercy it implyes either 1. that the kindnesse that his enemy had formerly received from him might have put him in mind to have shewed mercy to him or 2. that the extremity of misery he was in might have stirred up in his enemy thoughts of pity towards him as naturally men are wont to take compassion of those that are in a very sad condition and that because he did not this therefore it was just that God should not shew the least mercy to him or his And how truly this might be said concerning the mercilesse dealing both of Judas and the Jews with Christ we may easily conceive Vers 17. As he loved cursing c. To wit say some Expositours 1. in that he delighted to denounce curses and imprecations against men or 2. in that he did wittingly and wilfully runne on in those waies of wickednesse which must needs bring Gods curse upon him which was as if he had desired Gods curse and would not walk in those waies wherein he might have been certainly blessed as it was with Judas that for a little mony betrayed his Saviour and with the Jews in generall that despised and crucifyed him in whom all the nations of the earth were to be blessed crying out His bloud be upon us and upon our children or 3. which I like the best in that he delighted to doe all the mischief he could to the godly and took no delight at all in doing them good so let it come to him that is let that be done to him which he hath done to others Vers 18. As he clothed himself with cursing like as with his garment c. To wit in that he practised it as constantly as men wear their garments or in that he loved it and delighted gloried in it as some men do in their costly apparel see the Note Psal 73.6 so let it come into his bowels like water that is as water doth when a man drinks or when a man is sunk under water then it runs into his body and like oyl into his bones that is as oyl which is of that efficacy that it will pierce to the very bones and marrow And the meaning of this is that he desires either that the curse of God might fall upon him in great measure as men pour down water when they are thirsty or as men when they have aches in their bones or upon other occasions use much ointments or that it might seize upon him not only outwardly in outward calamities but also inwardly in his soul his mind conscience as by continued horrid terrours and by being delivered up to a reprobate sense c. Vers 19. Let it be unto him as the garment which covereth him c. See the Note Job 8.22 and for a girdle wherewith he is girded continually that is let the curse of God lye close upon him and cleave fast unto him Vers 20. Let this be the reward of mine adversaries from the Lord and of them that speak evil against my soul That is against me or rather that by their slanders seek to take away my life Vers 21. But doe thou for me O God the Lord for thy names sake c. See the Notes 1 Sam. 12.22 and Psal 25.11 because thy mercy is good see the Note Psal 69.16 Vers 22. For I am poor and needy c. See the Notes Psal 40.17 and Psal 69.29 and my heart is wounded within me that is I am in a manner a dead man or rather my heart is broken with sorrow which how it was verified in Christ we see Matth. 26.38 and Luk. 22.44 Vers 23. I am gone like the shadow when it declineth c. That is swiftly suddenly for no sooner is the sun covered with a cloud but presently the shadow is gone but see the Note also Psal 102.11 I am tossed up and down as the locust to wit because as locusts are continually leaping up and down yea and are often carried away by the winds Exod. 10.19 and driven away by men as being mischievous hurtfull creatures so was David persecuted from one place to another and so was Christ hurried up and down from one tribunal to another both being looked upon as mischievous persons not to be endured in the places where they lived Yet because locusts have dry and thin bodies some think that in this comparison the Psalmist doth also allude to that leannesse of body whereof he speaks in the next verse Vers 24. My knees are weak through fasting c. To wit for want of mâ—at or through grief and anguish of mind which makes men oftentimes even to loath their food Psal 102.4 Vers 27. That they may know c. Having in the foregoing verse prayed for deliverance Help me O Lord my God c. he adds That they may know that this is thy hand as if he had said Let my deliverance be such that mine enemies themselves may see that there is a divine hand in it or By my deliverance let mine enemies come to know that this which I now suffer is of thee by thine appointment and by thy disposing providence and that thou didst but make use of them as thine instruments for my correction which fully agrees with that which is said of Christ Isa 53.10 It pleased the Lord to bruise him he hath put him to grief Vers 31. For he shall stand at the right hand of the poor c. To wit even then when he may seem to have cast him off which David speaks with reference to himself but see also the Note Psal 16.8 to save him from those that condemn his soul that is that unjustly censure and slander him or that seek to take
purer through thy fiery indignation they suddenly vanish away like smoke even as drosse consumes away in the fining of metals Therefore I love thy testimonies to wit because I am thereby taught so to live that I may not thus perish with the wicked because this severity of thine against the wicked makes me the more highly to prize that word wherein thou hast made known the riches of thy grace towards thy chosen people Vers 120. My flesh trembleth for fear of thee and I am afraid of thy judgements To wit as being terrified with the judgements which God executed upon wicked men of which he had spoken in the two foregoing verses See also the Note Psal 42.6 Vers 121. I have done judgement justice c. As if he should have said And it is therefore without cause that mine enemies persecute me hereupon he infers leave me not to mine oppressours Vers 122. Be surety for thy servant for good c That is Interpose thy self betwixt me mine enemies rescue me from their tyranny oppression as sureties do poor debtours out of the hands of their cruel creditours that by undertaking to plead my cause to assert mine innocency Vers 126. It is time for thee Lord to work c. To wit to doe that which is thy proper work as thou art the just judge of the whole world that is to punish suppresse the wicked to make good thy promises by helping thy poor servants out of their hands as if he had said Whatever becomes of me it is time for thee Lord to work for the vindicating of thine own glory For they have made void thy law to wit in that they had no respect to it but did merely what they pleased themselves as if there had been no law to which they were bound to submit themselves yea in that they forced others to disobey it persecuted those that would have made it their rule especially too in that by their false glosses perverting of Gods laws they made them of none effect However it was not the purpose of the prophet hereby to prescribe God a time only he seeks to God for deliverance by pleading how seasonable it was to take vengeance on the wicked when they were so ripe for judgement Vers 127. Therefore I love thy commandements above gold c. That is Because I saw that wicked men did so generally slight make void thy law therefore admiring their blindnesse and madnesse herein out of a holy indignation against them that thy service might not wholly fall to the ground my love to thy law became the more fervent or Because I was perswaded that God would undertake the defence of the righteous would not let the wickednesse of the wicked go alwaies unpunished therefore I did the more affectionately love thy law And to the same purpose is that which follows in the next verse Vers 128. Therefore I esteem all thy precepts concerning all things to be right c. That is For the same reasons to wit those mentioned in the foregoing Note I am the more assuredly perswaded of the righteousnesse of thy whole law and do the more heartily embrace it and I hate every false way see the Note above vers 104. Vers 129. Thy testimonies are wonderfull c. See the Note above vers 18 therefore doth my soul keep them that is even out of that reverence which in this regard I bear to them I do willingly heartily observe them Vers 130. The entrance of thy words giveth light c. That is When thy words enter a mans heart make a sanctifying impression therein then they enlighten his soul or rather thus When men do first enter upon the study of thy word they shall presently find their understandings enlightned thereby it giveth understanding to the simple see the Note Psal 19.7 Vers 132. Look thou upon me c. This David might say either with respect to the false slanders that were raised against him by his enemies from which to clear himself he desires that God would look upon him take notice of his innocency or with respect to his apprehension that God had for a time seemed to turn his back upon him which makes him therefore desire that God would again look favourably upon him saith he be mercifull unto me as thou usest to doe unto those that love thy name which is as if he had said Though in this great misery I am in thou seemest to hide thy self from me yet knowing that all thy faithfull servants have in all ages found thee mercifull to them this emboldens me to begge of thee that thou wouldest deale with me as thou art wont to deale with those that sincerely love thee Vers 139. My zeal hath consumed me See the Note Psal 69.9 Vers 140. Thy word is very pure It is in the Hebrew tried or refined for which see the Notes 2 Sam. 22.31 Psal 12.6 Vers 142. Thy righteousnesse is an everlasting righteousnesse c. To wit the righteousnesse of God revealed in his word as it contains both an eternall rule of righteousnesse for men and also promises and threatnings that shall be alwaies found righteous faithfull which is evident by the following clause thy word is truth see also the Notes Psal 111.7 8. Vers 143. Thy commandements are my delight He means the commandements with the promises annexed or the whole doctrine of life salvation revealed in the word Vers 148. Mine eyes prevent the night watches that I might meditate in thy word Because in the night there were severall watches see the Note Judg. 7.19 therefore the meaning may be either that he was more carefull ready to awake at severall times in the night to meditate on Gods word then those that were appointed to watch were to doe their duty therein yet we know the care of such men is usually very great both to keep their times for watching and to see that sleep doth not overtake them for which see also the Note Psal 63.6 or else that he did usually awake to meditate on Gods word at severall times in the night before the watchmen did call upon him who were wont it seems to call upon men to tell them the seasons of the night But I rather think that by the night watches here are meant the last watch in every night which is elsewhere called the morning watch Exod. 14.24 and so that he saith here is the same with that which he had said in the foregoing verse I prevented the dawning of the morning Vers 149. O Lord quicken me according to thy judgement That is according to thy word see the Note vers 25. The same is meant after vers 154 156 159. Vers 150. They draw nigh that follow after mischief c. That is They draw nigh to me to doe me mischief they are far from thy law that is they mind not thy law therefore no
abroad all the world over whereto the prophets also seem to allude where they call Christ the branch as Zach. 6.12 and Isa 11.1 a rod out of the stem of Iesse and a branch out of his roots And to the same purpose is the following clause I have ordained a lamp for mine anointed that is that there shall be still one of his posterity in whom the glory of his kingdome shall live and shine forth see the Note 1 Kings 11.39 Which yet was chiefly accomplished in Christ in whom this kingdome did indeed shine forth most gloriously even unto the ends of the earth But see the Note also 2 Sam. 21.17 Vers 18. His enemies will I cloth with shame c. See the Note Job 8.22 but upon himself shall his crown flourish that is upon his own head the heads of his posterity even unto Christ in whom his kingdome shall flourish unto all eternity PSALM CXXXIII Vers 1. BEhold how good and how pleasant it is for brethren to dwell together in unity That which is said most probably by Expositours concerning the occasion of penning this Psalm is either that it was purposely provided to be sung by the Israelites at those three solemn feasts when all the males were to come up to worship God together at Jerusalem or else that it was composed upon occasion of that pacification that was made amongst the Israelites either after the suppressing of Absaloms rebellion or rather when after many years civill wars that had been in the land between David the house of Saul all the tribes did at last joyntly submit to David and so lived peaceably together as brethren under his government whereupon as from the experience they now had how much better it was with them when they lived thus comfortably together in unity and peace then when before they were continually seeking to destroy one another he commends unto them brotherly love concord Behold how good how pleasant it is c. Vers 2. It is like the precious ointment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments That is It must needs yield as much refreshing content and delight both to God man especially to those that live thus as brethren together as that precious ointment did that was alwaies poured forth upon the head of Aaron and his successours when they were consecrated to the high priests office nor only to the high priest himself but also to all that were about him to whom the fragrant smell thereof did spread And the rather doth he compare the unity of brethren to this holy ointment which was peculiarly designed to that religious service of consecrating the high priest because he desired hereby to intimate first that the brotherly concord which he chiefly intended was when they joyned together with one consent in a way of religion to wit in the pure worship of God being all of them indued with the sweet smelling graces of Gods holy spirit 2. that this brotherly concord is an effect of that spirit of grace peace which being plentifully poured forth upon Christ the head of the Church runs down upon all the members of his body and is the bond of their spirituall union Vers 3. As the dew of Hermon c. As by the similitude in the foregoing verse David shewed how pleasant it is for brethren to dwell together in unity so by this here he shews how good it is that is how profitable As the dew of Hermon and as the dew that descended upon the mountains of Zion that is as the dew that falls from heaven upon such a fat fruitfull soil as is that of mount Hermon and the mountains near about Zion or Jerusalem doth cause these places to yield great encrease profit so doth brotherly love through Gods blessing bring all variety of outward plenty with it to those that do sincerely practise it besides that it doth also make men fruitfull in good works both towards God towards man For there that is where brethren do thus dwell together in unity the Lord commanded the blessing that is he poureth forth upon such men all variety of blessings see the Notes Psal 42.8 44.4 68.28 71.3 even life for evermore that is not only a long prosperous life here but also life eternall in heaven whereof therefore brotherly love is made an unquestionable sign 1 Joh. 3.14 We know that we have passed from death unto life because we love the brethren Yet some understand that by life for evermore here is meant that God would give a happy life to all that should so agree together throughout all generations PSALM CXXXIV Vers 1. BEhold blesse ye the Lord all ye servants of the Lord c. That is all ye Priests Levites as appears by the following words which by night stand in the house of the Lord for though some devout men women of the people were sometimes wont to wait upon Gods service in the Temple even by night as is noted of Anna Luk. 2.37 that she departed not from the temple but served God with fastings prayers night day yet here the Psalmist seems to speak of such as by their office place were constantly to give attendance upon the service of God in the Temple by night as well as by day as the word stand doth here import And that this was the constant charge of the Priests Levites as in their courses they waited in the Temple is evident Levit. 8.35 1 Sam. 3.3 in many other places as a kings guard are wont to watch by night in his Court so did they keep their watches in the Sanctuary However the aim and scope of this exhortation to these Priests Levites is all one as if he had said Think it not enough that you watch by night in the Temple or that you perform there the outward ceremonial service but see that you give God that spirituall service of praising his name which he chiefly requires See also the following Note Vers 3. The Lord that made heaven earth blesse thee out of Zion That is say some Expositours every one of you Priests Levites that doe carefully perform your duty as I have said in praising the Lord. But now others conceive that this is here added as the substance of that prayer wherewith the Psalmist desires that the Priests would blesse the people when they lifted up their hands in the Sanctuary as was said in the foregoing verse Yea some also hold that this Psalm is written dialogue-wise and that accordingly the two first verses must be taken as spoken by the people to the Priests Levites then this as the answer of the Priests Levites to them or else that the two first verses contain the words of David to the Priests Levites then this their answer to David their king See the Note Psal 118.26 As
when these their evil courses shall bring misery upon them I shall heartily pray for them Vers 6. When their judges are overthrown in stony places c. That is When their princes rulers that are now mounted up in high places shall be utterly destroyed as men thrown headlong down from the top of high craggy rocks or as men that stumble in stony places some think that this might be prophetically spoken with reference to the overthrow of Saul his army on the mountains of Gilboa they shall hear my words that is the common people warned by their example shall then hearken to me The meaning is that when they should see how God had avenged him upon his persecutours and how unexpectedly he was advanced to the kingdome they would then be brought to a right understanding of him and of his cause and so would hear his words to wit when he should declare the righteousnesse of his cause or when he counselled them to take heed hereafter of joyning with wicked men in any sinfull waies For they are sweet that is though now they cannot relish them nor endure them yet they are good and profitable and then with comfort to themselves they shall accept them as such Some I know understand these last words of the judges themselves to wit that when Gods judgements should seise upon them they should then hear his words that is they should then call to mind what he had spoken to them and should approve of it wishing they had not stopped their ears against it But the former exposition I judge the best Vers 7. Our bones are scattered at the graves mouth as when one cutteth or cleaveth wood c. .1 Some understand this clause thus that David his friends followers were dispersed scattered abroad thereby in manifest danger of death 2. Some take it as an hyperbolicall expression of the terrours that often seized upon them that in their fears their bones were sometimes shaken as if they would fall asunder 3. Some take it to be a figurative expression of the desperate danger they were in as if he should have said We are all as dead men as it were at deaths door we are sure to be hacked hewed in pieces and so to be scattered abroad upon the earth whereever they light upon us if the Lord do not the more miraculously preserve us such traitours as they account us to be are like to find no mercy from them either dead or living this is that which Saint Paul cals the having the sentence of death before-hand in themselves 2 Cor. 1.9.4 Again others take it as a poetical expression of the barbarous cruelty of their enemies to wit that they used him and his party with as much inhumanity as if men should cut a mans throat then tear him in pieces before they would bury him And 5. others understand this literally that Saul and his party did thus use Davids followers if any of them were but at any time surprized to wit that they chopped them in pieces so left them unburied yea some adde that they digged up their dead bodies and bones and so scattered them about the graves mouth which I see not indeed why we should judge incredible considering with what exceeding rage Saul and his favourers did a long time make war against David PSALM CXLII Vers 2. I Poured out my complaint before him See the Notes 1 Sam. 1.15 Psal 42.4 and 62.8 Vers 3. When my spirit was overwhelmed within me c. That is When I was so perplexed that I was ready to faint or that I was at my wits end not knowing which way to turn my self see the Note Psal 61.2 then thou knewest my path which may be understood three severall waies either 1. that God knew the dangers he was in did accordingly deliver him to wit out of the snares which his enemies had laid for him of which he speaks in the following words in the way wherein I walked have they privily laid a snare for me or 2. that in those his troubles God knew approved his innocency though that could not hinder his enemies from laying snares for him or 3. that God knew the way whereby he might should be delivered though he for his part knew no way how to avoid their rage that because what way soever he took they had privily laid a snare for him Vers 4. I looked on my right hand and beheld but there was no man that would know me Either the right hand is only mentioned because that is the place for men to stand in for the defence of one they desire to aid according to that Psal 16.8 because he is at my right hand I shall not be moved for which see the Note there or else under the right hand the left is also comprehended Vers 5. Thou art my refuge and my portion c. See the Note Psal 16.5 in the land of the living see the Note Psal 27.13 It is as if he had said that even in this life he hoped to find God mercifull to him Vers 6. Bring my soul out of prison c. That is Bring me out of this cave wherein I am now forced to hide my self or out of these streights I am in being beset on every side as if I were in a prison the righteous shall compasse me about for thou shalt deal bountifully with me that is upon Gods delivering me the righteous will flock about me either to gaze at me as by way of admiring at the great things that God had done for me or to congratulate my deliverance to rejoyce and to praise God with me and for me or to hear what God had done for me or lastly to set the crown of Israel upon my head PSALM CXLIII Vers 1. IN thy faithfulnesse answer me and in thy righteousnesse See the note Psal 5.8 This is the last of those that are usually called the seven penitentiall Psalms See the Note on the Title Psal 6. Vers 3. For the enemy hath persecuted my soul he hath smitten my life down to the ground c. That is he hath brought me to the very gates of death to the pits brink he hath brought me to so low a condition that I look upon my self no otherwise then as a dead man see the Note Psal 7.5 he hath made me to dwell in darknesse as those that have been long dead that is he hath brought me into as hopelesse and desperate a condition as are those that are in the darknesse of the grave yea as those that have been long since rotted in the grave and I am as much disregarded in a manner and forgotten as they are see the Notes also Psal 88.5 6. Yet some understand all this of lying hid in dark caves of the earth during the long time of his banishment Vers 4. Therefore is my spirit overwhelmed within me c. See the Notes Psal 61.2 and 142.3 my heart
the land c. To wit when wicked men shall be cut off see the Note Psal 37.3 and the perfect shall remain in it to wit they and their posterity see the Notes Psal 37.9 18. Vers 22. But the wicked shall be cut off from the earth and the transgressours shall be rooted out of it That is they shall be violently taken away see the Note Psal 52.5 CHAP. III. Vers 1. MY son c. See the Notes chap. 1.8 and 2.1 forget not my law that is neither let my doctrine slip out of thy memory neither be unmindfull to put it in practise but let thine heart keep my commandements that is get sound knowledge of them love them delight in them let thine heart be ever thinking of them and fully set upon the keeping of them Vers 2. For length of daies and long life shall they adde to thee That is My commandements kept obeyed shall bring thee to enjoy these blessings For length of daies long life see the Note Psal 91.16 for peace see the Note Psal 119.165 It is as if he had said For the lengthening out of thy life this shall be in stead of diet physick c. and for procuring thee peace this shall be in stead of all endeavours policy of thine own and for that expression shall they adde to thee I conceive it may particularly imply that hereby these blessings should be renewed and continued to him day after day or else the joynt conferring of both these blessings upon him Vers 3. Let not mercy and truth forsake thee c. If we understand this of Gods mercy and faithfulnesse for which see the Note Psal 57.3 it is as if he had said By keeping my laws make sure that thou mayest never fail of finding God mercifull and faithfull to thee and so the words do also covertly imply a promise that thus it shall surely be with those that conscionably observe Gods commandements But I rather understand it of mercy truth which Solomon commends to us to practise And accordingly by mercy may be meant all acts of mercy and compassion and free grace towards those that stand in need of our help and by truth all the duties which in justice we owe to God or man and without which we do not deal faithfully with them And indeed mercy truth are often thus joyned together for mercifull faithfull dealing see the Notes 2 Sam. 15.20 and Psal 85.10 Or by mercy and truth may be meant shewing mercy to men when it is done with a true sincere heart or mercy in deeds truth in words But I rather conceive that by mercy here may be meant all the good offices that we are to perform towards men by truth or faithfulnesse all the duties of Gods worship and service prescribed in his law and that because so this will be a generall precept including all the particulars afterwards mentioned because thus the promise annexed in the following verse will the more fitly answer this precept if here the duties be enjoyned that we owe both to God man then thereupon that promise followeth that hereby we shall find favour both in the sight of God and man As for that expression Let not mercy and truth forsake thee first it enjoyns a constant care to remember practise our duty herein as if he had said Be ever mercifull to men and true and faithfull in performing the duty you owe to God 2. it implyes that mercy and truth not being naturall to men through our corruption we are prone even after we have gotten these graces to loose them again therefore there had need to be the more care taken constantly to keep practise them All which is again pressed in the following words with figurative tearms bind them about thy neck to wit as a chain or jewell see the Notes chap. 1.9 Exod. 13.9 that is mind them continually keep them fast and safe write them upon the table of thine heart to wit as God wrote the precepts hereof on tables of stone that is let them be imprinted on your heart or think often on them to practise them as men do often remember those things which they have set down in writings or table-books I know some understand it thus write them on the table of thine heart that is on the tablet which thou wearest on thy heart for they say in those times they used to wear hanging down upon their breasts certain jewels or tablets and some adde too that they were made after the fashion of a heart whereon they were wont to have engraven the pictures or names of those they loved most dearly to the end they might have them still in mind that in allusion thereto this expression is here used write them on the table of thine heart And indeed if there were any such custome it may the rather seem probable that Solomon doth in these words allude thereto because in another place where he seems plainly to allude to some such engravings that they used to have on the rings they wore upon their fingers chap. 7.3 this clause is there again added Bind them upon thy fingers write them upon the table of thine heart to which purpose also observable is that which follows vers 4. Say unto wisedome Thou art my sister c. Vers 4. So shalt thou find favour good understanding in the sight of God man That is say some Expositours God will cause thy good estate to testify thy good understanding accordingly some translate the words thus So shalt thou find favour good successe c. But reading the words as they are in our translation either the meaning must be this So shalt thou know how to behave thy self with good understanding in all thine actions whether thou hast to deal with God or man or rather this So shall thy good understanding be taken notice of and thou shalt be commended for a wise understanding man both by God and man Vers 6. In all thy waies acknowledge him c. To wit 1. that he is thy God thy Lord whom therefore thou art bound to honour obey that so thou maiest consider what he requires to be done not what seems good in thine own eyes to that end maiest still ask counsell at his word and when thou knowest his will maiest doe it leaving the successe of all to God and aiming at his glory in all thy doings 2. that he is the fountain of all thy blessings of all thy abilities to do any thing as it ought to be done of all the successe thou dost at anm time find in any of thy affairs hereupon call upon him by prayer trust in him be thankfull to him upon all occasions 3. that he is an omniscient God that sees thee at all times all that thou doest that so thou maiest be the more fearfull to offend him the more
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
men are innumerable and if they cannot be numbred much lesse can they be remedied there are many thousand things in nature which are still unknown to them that know most yea the things which men know not are infinitely more then those are which they know 2. It is true also in regard of the disposition and manners of men The nature and life of man is as long as he continues in that corrupt estate wherein he is born wholly sinfull perverse and crooked Psal 125.5 And so likewise the sinfull defects of mens lives are innumerable Whâ— can understand his errors saith David Psal 19.12 Yea the very nature of man is many waies defective both for principles and power to do well We are not sufficient of our selves to think any thing as of our selves 2 Cor. 3.5 See also Rom. 3.9 10 22. Now all the knowledge in natural things that can possibly be attained can never rectifie these things that are thus perverse and out of frame in the nature and lives of men and so remove the causes of their infelicity and make them happy it can neither restore man to his original integrity nor supply his manifold defects as is most evident in that the greatest Philosophers and the most eminent Schollers that ever were amongst the Heathens have been as vitious as other men professing themselves wise they became fools Rom. 1.22 yea such have been found most averse from learning that true saving knowledge that is taught in the Gospel See 1 Cor. 1.20.26 Indeed by and through Christ all this may be remedied it was that which the Baptist foretold concerning him Luk. 3.5 Every valley shall be filled and the crooked shall be made streight he will by degrees perfectly reform all the crookednesse of our nature and lives Eph. 4.13 and out of his fulnesse all our wants shall be supplied Psal 84.11 But no natural or acquired knowledge can ever do it 3. It is true also in regard of mans outward estate and of all the businesses and actions of men their successe and events mens bodies are subject to manifold diseases and if an eye or a toe be wanting in a child that is born it cannot be supplied there are many miscarriages casualties crosse and crooked events in the best waies that the wisest of men take in any thing that they set themselves to do some thing or other they shall find was wanting of what they should have done and in many things they still come short of what they hoped and laboured for all which likewise no natural knowledge of men can possibly prevent and 4. It is true in regard of all the creatures for though God made them all very good and they are all strait and right and perfect in themselves yet the sin of man hath brought much vanity confusion corruption and disorder upon the whole creation Rom. 8.20 the creatures are frail and changeable there is an enmity amongst them and they are subject to many casualties and these crookednesses and defects in them man with all his knowledge is no way able to help but so they will continue untill the times of restitution of all things Act 3.21 when God hath promised to make a new heaven and a new earth 2 Pet. 2.13 and to deliver the creature from the bondage of corruption into a glorious liberty Rom. 8.21 Vers 16. I communed with mine own heart c. Lest it should be objected that happinesse might be attained by knowledge though Solomon had not attained it here he professeth that upon an impartial conferring with his own heart about this he found that he had attained an incomparable measure of knowledge farre above all others that had been before him so that if any man could have attained happinesse by knowledge he should certainly have done it I communed with mine own heart saying Lo I am come to great estate and have gotten more wisdom than all they that have been before me in Jerusalem that is by my studies and endeavours I have much increased that stock of wisdom which was at first given me of God See the Note 1 King 3.12 Yea my heart had great experience or had seen much as it is in the Hebrew of wisdom and knowledge that is I had got a cleer insight into all kind of knowledge and learning Or by wisdom may be meant speculative knowledge and by knowledge what he had found by practical experience or by wisdom the ability of men to understand things and by knowledge the acquired insight into things that is gotten thereby Vers 17. And I gave my heart c. See the Note above ver 13. To know wisdome and to know madness and folly that is say some Expositors to know the worth of wisdome by experience and experimentally also to know the worth and benefit of sensual things which indeed to do in a way of seeking happiness thereby is no better than madness and folly But because in the following verse Solomon concludes with a censure concerning the vanity and vexation of wisdome and knowledge I do not think that as yet he is speaking of his seeking content in sensual things And again some understand this as well as that which went before of Solomons seeking to attaine all kind of knowledge even that of natural Philosophy and so accordingly as by wisdome they understand truth so by madness and folly they understand the mad erroneous opinions of men the manifold jarring and repugnant tenets of contentious men who proudly affecting to be admired do intrude themselves into things above their reach and will however oppose others that they may seeme to know more then others and so thereby discover great ignorance folly and madness But the most and best Expositors hold that having before spoken of the vanity of the knowledge of natural Philosophy and how this was altogether ineffectual for the reforming of mens lives here he sheweth how he betook himselfe to the study of moral Philosophy And I gave my heart to know wisdome that is the wisdome of moral political and practical knowledge or the wisdome of vertue And because every thing is best known by knowing its contrary to know madness and folly that is to know what vice is and to observe and understand the wayes of those that lived wickedly foolishly and madly I perceived that this also is vexation of spirit to wit because he found that all men come short of this wisdome neither can the greatest perfection of moral wisdome so farre as it is attainable by humane endeavours ever yield any full rest or satisfaction to men and because he found on the other side how generally men gave themselves up to sinfull mad and foolish courses the pleasures and delights whereof did rather encrease mens misery than any way tend to their happiness And indeed the same censure may be passed concerning all kind of natural knowledge as appears by that general conclusion wherewith Solomon shuts up this discourse in the next verse Vers 18.
covetous man that loveth and trusteth in his riches that when he dieth he must part with all he hath that his riches will not keep him from death nor can be any advantage to him in death And what profit hath he that hath laboured for the wind that is for that which is nothing or that which soon comes to nothing As he that catcheth at the wind he grasps the air that will be found to be nothing so he that laboureth for riches wearieth himself for that which hath no substance of true felicity in it And as it is not possible for a man to keep or hold the wind so neither can a man keep his riches when he hath gotten them Or he that heapeth up riches may be said to have laboured for the wind because he hath laboured for those things that will be gone in an instant as if they were blown away with the wind See the Notes Prov. 11.29 and Job 15.2 Vers 17. All his dayes also he eateth in darkness c. That is even whilst he lives he doth not enjoy himself or his estate with any comfort but lives sordidly and miserably in the midst of his abundance basely and wretchedly like one that is a true prisoner and slave to his riches insomuch that whereas at meat men love however to be chearful it is not so with him but even then he eateth in darkness that is in secret alone by himself as being ashamed that any body should see how mean and miserable his provision is and loath that any body should have any share with him and so lives like a poor man that he may die a rich man Or he eateth with continuall solicitous care vexation and fretting grudging at the very meat which himself is forced to eat though it be as course and little as may be and many ways disquieting himself about his estate And he hath much sorrow and wrath with his sickness where if by his sickness we understand as some do onely his coveteousness then the meaning is onely this that this spiritual distemper doth bring upon him a great deal of sorrow and anguish of spirit a great deal of wrath and anger fretting and discontent as namely at his losses and crosses his expenses and miscariage of businesses But if by his sickness be meant bodily sickness then we must thus understand this clause either that his coveteousness doth not onely work in him much grief and anger and vexation but also by this means much weakness and sickness or else that when he comes to be sick he is grieved and angered and disquieted with himself because he cannot toil to encrease his wealth as he used to do or rather because he seeth he must die and part with his wealth which he so dearly loveth and it even vexeth him to see his children and friends stand gaping for what he must leave behind him and it may be to think how he hath punished himself to encrease that which now will be lavished away by others Vers 18. It is good and comely for one to eat c. For this and the next verse See the Notes Chap. 2.24 and 3.12 13 22. Vers 20. For he shall not much remember the dayes of his life c. This may be read according as it is in the Margin of our Bibles Though he giveth not much yet he remembreth the dayes of his life because God answereth him in the joy of his heart and the meaning then is that though God giveth the man before mentioned in the foregoing verse that makes use of what he â—â—th but a small portion of these outward things yet he remembreth that he hath but a few dayes to live and so a little will serve his turn and that as he finds by experience God can give gladness with a little food as well as with a great deal Act. 14.17 and so he chearfully take his part of that little he hath Or he remembreth that all his dayes God giveth him comfort and joy in that little he hath which sweetneth his small pittance to him Psal 37.15 and Prov. 17.1 and so he with a glad and contented mind makes use of that which God hath given him But if we read it as it is in our Translation then we must understand it thus for he shall not much remember the dayes of his life that is He that doth in this manner chearfully enjoy the estate that God hath conferred upon him he shall not be overmuch troubled first with remembring the labours and sorrows and afflictions of his life either what he hath gone through in the time past or what he doth for the present endure or what may befall him hereafter it cannot be but he must needs be in some degree sensible of these things but he shall not be much perplexed nor disquieted with these things not so far as to make the dayes of his life seem tedious and irksome and wearisom to him Or secondly with remembring the shortness of his dayes and consequently with the fear of his approaching end because God answereth him in the joy of his heart that is because God fully satisfieth his desires in the joy and chearfulness that he affords him in making use of what he hath to his own and others good and to Gods glory or because God answereth all his labours with contentment and joy proportionable thereunto and which are a full compensation of all the pains he hath taken and sorrows he hath gone through So that the meaning of this passage is briefely this that the man to whom God gives power to make use of his estate as occasion requires is so intent upon the delight he takes in his present enjoyments that this expels all such sowre thoughts as are before mentioned out of his mind His joy and hearty contentment in his present estate makes him forget the trouble of his travels past or present and freeth him from all vexations cares and fears about what is to come CHAP. VI. Vers 1. THere is an evil which I have seen under the sun c. Some Expositors conceive that Solomon here proceedes to speak of another vanity besides what he hath spoken of before that doth commonly attend riches to wit that rich men many times do not onely make no use of what they have but besides that they gather their estates as it proves in the conclusion for those that are meer strangers to them as is expressed in the following verse But I rather think that he doth here further declare what he had said before chap. 5.19 to wit that it is not in mans power with comfort to enjoy what God hath given him but that this also is the free gift of God namely by shewing that it is a common ordinary thing in the world for men to have abundance of these outward things and never to take any comfort in them as is largly set forth in the following words Vers 2. A man to whom God hath given riches wealth and
good saith he with an inheritance which must be understood comparatively There is no question to be made but that wisdome is good without wealth or without an inheritancâ— which is mentioned here as the chiefest because the most stable riches But his meaning is that both are good but that wisdome doth the better when a wise man hath wealth too wisdome is then most profitable and beneficial both to a mans self and to others also wisdom without wealth is despised Eccles 9.16 the poor mans wisdome is despised and his words are not heard and wealth without wisdome doth hurt rather then good Both together do best of all and by it there is profit to them that set the Sun that is by wisdome with an inheritance there is much profit and advantage to men here in this life See the Note Pro. 14.24 And it may well be that this clause to them that see the Sun is added to imply that it is but onely here in this world that riches yield any profit after this life there will be no need of them Vers 12. For wisdome is a defence c. See the Note Chap. 2.11 It is in the Original wisdome is a shadow for which see the Notes Numb 14.9 Psal 91.1 121.5 6. And money is a defence see the Notes Pro. 10.15 13.8 Both may defend a man from hunger thirst cold the injuries of wicked men and many other evils whereto men are liable but the excellency of knowledge is that wisdome giveth life to them that have it that is true wisdome which is alwayes joyned with the feare of God is the meanes of bringing men to live a true spirituall life here and to live eternally with God in heaven which money can never do This I conceive is chiefely intended Yet withall understanding by wisdome prudence and discretion under which moderation of mind and patience may also be included it is most true that wisdome doth many times conduce more to the preservation of mens lives and the lengthening out of their dayes then riches can doe see the Notes Pro. 3.2 18. 4.22 Nay many times riches doe bring men into dangers out of which wisdome delivers them at least it teacheth men to be patient and contented and so preserves their hearts in peace and comfort even when evils are unavoydable which is the surest remedy and defence of all and that which money can never doe Vers 13. Consider the work of God c. This is prescribed as another branch of that wisdome whereby men may be inabled not to be overmuch disquieted with the confusions and distempers which they see in their times of which he had spoken before ver 10. and that is an humble acquiescency when things goe so ill in the good providence of God I know that some understand this first clause more generally of mens taking notice of the various works of Gods providence both in times of prosperity and times of adversity that accordingly they might conforme thereto either in joy or sorrow as is expressed in the following verse In the day of prosperity be joyfull c. But the following clause here makes it more probable that Solomon speakes here only of considering the work of God in bad times Having in the foregoing verses prescribed wisdome or wisdome with an inheritance as a defence against oppression and violence and other evills for which we are wont to complaine of the dayes wherein we live as evill times because such may be the evill of the times and such in particular the over-bearing prevalency of oppression and violence therein that no wisdome of man can secure them therein or remedy those things that are therein evill therefore he directs here to another act of wisdome which is of all the surest remedy in evill times and that is quietly and contentedly to submit to Gods good will and pleasure Consider the work of God that is take notice and diligently consider that in all times all things are ordered by the all-ruling providence of God when thou seest the greatest oppression and confusion amongst men in stead of murmuring remember that how crosse and crooked soever things seeme to be they are thus ordered by the providence of God whose works are alwayes perfect see the Note Deut. 32.4 neither can any thing therefore be better done then as he doth it Even by crooked things God can work out that which shall be much for his own glory and the good of his people and therefore it is our duty quietly to stoop and submit to his will and to be content with that which he doth though we understand not the reason of it and that because to be sure we cannot alter nor mend that which he is pleased to have done which is the meaning of that which followeth For who can make that straight which he hath made crooked namely that no man can change or rectifie any thing that is or that he apprehends to be crooked or amisse either in things naturall or in civill affaires or in the morall actions of men but that they must be and are best as God would have them Only we must still remember that God makes not the wayes and conversation of men to be crooked and perverse but only by withdrawing his grace from wicked men and leaving them to the power of Satan and to the swinge of their own corrupt hearts But see the Note Chap. 1.15 Vers 14. In the day of prosperity be joyfull That is Enjoy comfortably the good blessings that God is then pleased to afford thee and with thankfulnesse cheare and delight thy selfe therein that so being refreshed with the sweetnesse thereof thou mayest the better endure the bitternesse of any affliction that may afterward follow according to that of Job chap. 2.10 What shall we receive good at the hand of God and shall we not receive evill But in the day of adversity consider That is as in the foregoing verse consider that it is the work of God the just Judge of heaven and earth whose work though it may seeme crooked to thee yet thou canst not alter nor mend This I conceive is chiefely intended yet it may also include whatever may tend to keep Gods children from fainting under afflictions and from murmuring against the good hand of God therein as that we should consider first that God is not wont alwayes to afflict his people and that therefore we know not how soone God may send us better dayes 2. What prosperity God hath formerly afforded us 3. To what end God bath brought these afflictions upon us and to what issue they tend that we may reap that benefit by them that God intends us and 4. how we ought to behave our selves under the afflicting hand of God that we take great heed to our selves that we doe not by murmuring and seeking to extricate our selves out of our troubles in any sinfull way or by any other undecent and unbeseeming carriage of our selves provoke God
thou shouldest so do And indeed then onely can we use the creatures with joy and comforts when we know that both our persons and works are well pleasing to God Vers 8. Let thy garments be alwayes white c. That is When ever in other regards it is fitting and seasonable let thy garments be cleane handsome and decent yea and when thy condition will allow it rich and gorgeous Yet because it is generally said that in ancient times in those Eastern Countries white garments were used as expressions of honour and dignity whence the royall apparrell wherewith Mordecaj was cloathed upon his advancement is said to have been of blue and white Esth 8.15 as likewise in times of feasting and rejoycing therefore this may be also literally meant of white garments And let thy head lack no oyntment that is anoint thy selfe plentifully with sweet and precious oyntments for this powring forth of oyntments upon the head was another thing which they used much at their times of feasting and rejoycing See the Note Psal 23.5 The meaning of the whole is this that the servants of God should take the comfort of the bounty of God towards them in the things of this life keeping themselves within the bounds of religion and piety and not out of a sordid disposition or any other evill humour deprive themselves of that chearfull content in the use of these blessings which God allowes them to enjoy Vers 9. Live joyfully with the wife whom thou lovest c. Therefore is the love of the husband here mentioned because it is indeed only the love of married persons that makes their cohabiting and conversing together comfortable to them As for those following words All the dayes of the life of thy vanity which he hath given thee under the Sunne all the dayes of thy vanity see the Note Chap. 6.12 It is true indeed that those words which he hath given thee under the Sun are by some understood to be meant of the wife who is indeed elswhere tearmed the gift of God Pro. 19.14 But if Solomon had intended this of the wife he would only have said which he hath given thee and not which he hath given thee under the Sun which is not a proper expression And therefore that clause is to be referred to the foregoing words All the dayes of the life of thy vanity which he hath given thee under the Sun because it is God alone that doth in this world lengthen out the dayes of mens lives to them and therefore concerning the dayes of mens lives the very same expression is used before Chap. 8.15 For that is thy portion in this life and in thy labour which thou takest under the Sun to wit this comfortable enjoying the good blessings of God of which he had spoken from the beginning of the seventh verse though some indeed think that mens living chearfully with their wives in the feare of God is here principally at least intended this being the best of comforts to men in all their troubles and travels and sorrowes here in this life But see the Notes Chap. 2.10 8.15 Vers 10. Whatsoever thy hand findeth to doe c. That is Whatsoever thine abilities can reach to do and which thou hast a faire occasion and opportunity to do if it be also a thing lawfull to be done do it with thy might that is do it carefully diligently vigorously and speedily with all the powers of thy soule and without any delay for that all this may be well intended by this expression Whatsoever thy hand findeth to doe is evident by other places where in the Original the like phrase is used as Lev. 12.8 Numb 6.21 1 Sam. 10.7 Gen. 16.6 Some conceive that the thing here injoyned is that men should with all possible zeale and diligence take all the opportunities they can to doe all the good they are able either in their generall or particular calling by way of being serviceable in their places to God or to their brethren and that this is enjoyned either 1. To cleare what was said in the foregoing verses from being mis-understood That it might not be thought that therein there was any encouragement given to a voluptuous life Solomon addes here that withall men must endeavour with all their might to do all the good that possibly they are able Or 2. as another meanes whereby men may come to live comfortably and happily And indeed when men are earnest and diligent to doe all the good they can as it is a meanes to prevent manifold crosses and miseries so also it yields a quiet and peaceable conscience which tends much to the happinesse and comfort of mens lives But the whole Context in this place sheweth that the advice here given is that men should freely and with all their might do whatever may lawfully be done whilst they live here in this world as occasion serves for their comfort and delight Having before instanced in those chiefe outward comforts of meat and cloaths and marriage he now addes this generall advice that in all other things wherein an opportunity was given for refreshing themselves in an honest way they should embrace it if it lay in their power and that because this present life is the only time for the enjoying of these comforts For saith he there is no work nor device nor knowledge nor wisdome in the grave whither thou goest to wit in regard of the things of this life He doth not deny the knowledge that is in the soules of men departed But he exhorteth men whilst they live freely to enjoy the commodities that are here given of God for the comfort of mens lives because in the grave or in the state of death whither men are continually going they can no more make any use of their skill or knowledge or wisdome for the doing of any good either to themselves or others And very observable indeed it is what kind of contentments and delights Solomon doth here advise men to enjoy namely not such as are bruitish and sensuall but such as arise from our honest labours and wherein we are guided by skill and wisdome and knowledge Vers 11. I returned and saw under the Sunne that the race is not to the swift nor the battel to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill c. This passage may be added to that which went before upon several respects for 1. It may be added as another vanity which upon farther observation of humane affaires Solomon had taken notice of to wit that the event and successe of men in their affaires and undertakings are not according to the abilities that are in men but quite contrary so that the lesse nimble in running doe many times winne the race c. Or 2. it may be taken as a farther discovery of that which he had said before ver 2. that all things come alike to all in that the
saith she thy love is better then wine that is the sense and feeling of thy love is more profitable and pleasing more sweet and delightfull then all earthly delicates and creature-comforts Wine maketh glad the heart of man Psal 104.15 Eccles 10.19 it maketh those that are of heavy hearts to forget their affliction poverty and misery Pro. 31.6 7. and that because it doth encrease warme and refine the vitall spirits but now the apprehension of Christs love wrought in the heart of believers by the graces and comforts of his Spirit doth far more chear and revive their soules and enflame them heaven-ward causing them to forget all the feares and griefes wherewith the guilt of sin and terrors of the Law had formerly imbittered their spirits Whence it is that the manifestation of Gods love thorough Christ in Gospel-Ordinances is tearmed Isa 25.6 A feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined Vers 3. Because of the savour of thy good oyntments c. In these words there may seeme to be an allusion to a custome very usuall in those Eastern Countries that Bridegroomes used to anoint themselves with sweet oyntments And because it is unquestionable that by Christs good oyntments here are meant the gifts and graces of Gods holy Spirit which were superabundantly conferred upon him Joh. 3.34 God giveth not the Spirit by measure unto him and whereby he was anointed to be the King Priest and Prophet of his Church Isa 61.1 The Spirit of the Lord God is upon me because he hath anointed me to preach good tydings unto the meeke c. see the Note also Psal 45.7 Therefore by the savour or smell of his good oyntments must needs be meant the discovery of these his gifts and graces in the transcendent holinesse of his life his divine teaching and miracles confirming the same and all the good he did for his people whilst he lived upon earth Act. 10.38 together with the sweet refreshing content and delight which they yielded to the soules of those that had any spirituall sense or discerning in them And accordingly also we must understand the following words Because of the savour of thy good oyntments thy name is as oyntment poured forth for hereby must needs be meant either 1. that because of the sweetnesse of these gifts and graces of his Spirit the very naming of him or the hearing him named was as delightfull to her as the smell of some precious oyntment when it is poured forth And it may be also there might be some allusion herein to that name the Messiah or the Christ which is by interpretation the Anointed that name which is above every name Phil. 2.9 And concerning which it is said Act. 4.12 that there is none other name under heaven given amongst men whereby we must be saved or 2ly that his name that is he himselfe see the Notes Psal 5.11 20.1 was as oyntment poured forth both because his gifts and graces are from him poured forth upon all the faithfull Joh. 14.16 according to that promise I will poure out my Spirit upon all flesh Joel 2.28 and by the renewing of the holy Ghost which he shed on us abundantly Tit. 3.5 6. the broken hearts of Christians are healed their soules are strengthened refreshed and comforted as men are in their bodies by precious oyntments and they are consecrated as Kings and Priests and Prophets unto God as likewise because hereby the faithfull doe take exceeding delight in Christ or 3. that because of these his precious gifts and graces his name that is the communicating of the knowledge of Christ by the Gospel and the miracles wrought by them that preached the Gospel Act. 9.15 yields very sweet refreshing delight to the hearts of believers and causeth his fame to be spread abroad from place to place far and neere according to that of the Apostle 2 Cor. 2.14 Thanks be unto God which maketh manifest the savour of his knowledge by us in every place Therefore doe the Virgins love thee To wit Because of the sweetnesse of thy graces and the discovery thereof by the Gospel which makes thy fame to be renowned all abroad And by the Virgins here as most conceive is meant the Spouses Bridemaides or companions namely either 1. particular Churches 2 Cor. 11.2 or else more particularly all true Believers as it is explained ver 4. who doe own the Church Catholick as their mother and doe honour her and attend as it were upon her in comely order as Bride-maides doe upon the Bride and doe love Christ for his graces 1 Pet. 1.8 for these are tearmed Virgins and said to follow the Lamb whither soever he goeth Rev. 14.4 for which see also the Notes Psal 45.9 14. Vers 4. Draw me we will run after thee This againe is I conceive spoken by the Church to Christ as in the person of a betrothed damosel that lying in a languishing condition refuseth to be lifted up and cheared by her companions but calling as it were to her beloved makes known that it was in his power to draw her so that she and her companions too should presently run after him Now the Church and every faithfull soule may be said to be drawn by Christ partly by Christs redeeming her to himselfe of which also some understand that of our Saviour Joh. 12. 32. And I if I be lifted up from the earth will draw all men unto me And if this should be intended the words may be taken as the desire of the Church in the dayes of the old Testament that Christ would come and accomplish the work of their redemption but especially by the Spirit of Christ revealing himselfe and his love to her and thereby perswading and causing her to follow after him in the wayes of faith and love and new obedience according to that Joh. 6.44 No man can come to me except the father which hath sent me draw him which is that drawing of which the Lord speakes Jer 31.3 I have loved thee with an everlasting love therefore with loving kindnesse have I drawn thee and againe Hos 11.4 I drew them with cords of a man with bands of love And indeed by reason of the weight of that carnall corruption which remaineth in the best which doth continually clog them and makes them listlesse lasie and slow of heart in following after Christ Mat. 26.40 the faithfull stand in need to be drawn not only by the first grace whereby their hearts are changed but also by a continuall supply of grace to inable them to withstand all the oppositions they meet with in their way And when they are effectually drawn hereby then they run after Christ amaine see Psal 119.32 according to the direction of his word and the patterne which himselfe hath set them yea and they draw others to run along with them The King hath brought me into his Chambers Here the Church turnes her
perhaps this word paved is used figuratively to shew that the very flour of the coach whereon they set their feet was overlaid with such rich clothes of tapestry and as in allusion to that variety of artificial works that used to be in their pavements in those daies And now according to the several Expositions given of Solomons Charet in the foregoing verse we may also spiritually apply the several parts of it as they are here particularly described the more to set forth the glory of Solomon and under that the glory of Christ of whom Solomon was a type First Understanding by the Charet the humane nature of Christ by these pillars of silver may be meant the precious gifts wherewith his humane nature was adorned and 2. By the bottom thereof of gold the singular and transcendent purity of his nature free from the least stain of sinne which made it fit for the habitation of the only begotten Son of God And 3. by the covering of it of purple the form of a servant under which the glory of his Godhead was covered or hidden from the eyes of men especially with respect to his bloody passion for which it is said to be of purple and 4. by the midst thereof being paved with love for the daughters of Jerusalem the heart of Christ fully fraught with love which made him undertake the work of the redemption of Gods chosen ones or the amiablenesse of his doctrine and conversation which drew the people to love and admire him But secondly understanding thereby the word of the Gospel whereby Christ is carried forth into all nations then by these pillars of silver may be meant the firme and certain truths therein contained pure as silver Psal 12.6 or the severall Articles of the Christian faith and by the bottome of gold the Covenant of grace contained therein more precious then gold which is the ground-work of Christs love to the Saints and that whereon the Saints rest for life and salvation as on a sure foundation and by the purple covering the rich and pleasant promises of the people which are comfortable coverings to them to shelter them from all evil and by the midst paved with love those many Scripture-Stories the whole scope whereof is to set forth the love of Christ to his Saints and the love which they likewise have showne to their Lord Christ And thirdly Understanding thereby the Church then by the pillars of silver may be meant the stability of the Church and the perseverance of the Saints or the goodly graces wherewith the Church is adorned or rather the Prophets and Apostles Eph. 2.20 and so also other the faithfull Ministers of Christ wisdomes seven pillars see the Note Pro. 9.1 who by the doctrine of the Gospel are to beare up the Church and by the purity of their lives to be an ornament to her according to that of the Prophet Mal. 3.3 He shall sit as a refiner and purifier of silver and he shall purifie the sonnes of Levi and purge them as gold and silver c. And by the bottome thereof of gold the faith of Believers much more precious then gold 1 Pet. 1.7 or the purity of their hearts or the peace and quiet of their consciences by meanes of their reconciliation with God thorough Christ and by the purple covering the heavenly power wherewith the Church is protected or their hope of heavenly glory or rather their outward conversation which is Prince-like holy and heavenly those robes of righteousnesse which are also washed in the blood of the Lamb Revel 7.14 and many times made the more glorious thorough their sufferings for Christ and by the midst thereof being paved with love for the daughters of Jerusalem the shedding abroad of the love of Christ in the hearts of the faithfull and the ardent love which this fetches back from them both towards God and Christ and their brethren yea indeed toward all men whatsoever all tending to the glory and delight of the elect of God the daughters of Jerusalem Some referre these last words to all that is said before concerning this charet to wit that it was wholly made for the use of the daughters of Jerusalem or that they might be pleased with the sight of it or that they might be wonne highly to love and esteeme Solomon But most Expositors apply it to the last branch only Vers 11. Goe forth O ye daughters of Zion c. This may be taken as spoken together with that in the foregoing verses by the Bride-groomes friends or rather by the Bride her selfe who upon occasion of that which was said in the foregoing verses concerning the magnificence of her Beloveds charet the true Solomon doth call upon others to goe forth and behold that goodly sight yet not to gaze so much upon the richnesse of the charet as to behold the magnificence of him that sat in it And behold king Solomon with the Crowne wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of his heart which may be meant of the Royal Crowne and his mother Bathsheba may be said to have crowned him herewith because it was by her meanes that he rather then any other of Davids sonnes was crowned King 1 King 1.16 or rather it may be meant of some garland or crowne which his mother provided for him against his nuptials for though no such thing be expressed in the Scripture yet it may well be that there was a custome in those times that mothers at the marriage of their sonnes amongst other ornaments provided garlands wherewith they crowned their heads and so the mothers of Princes provided crownes of gold for them In allusion whereto this may be spoken Behold king Solomon with the crowne wherewith his mother crowned him in the day of his espousals c. As if the Bridegroomes friends or the Bride her selfe had said Consider of Solomons state in this his charet and compare it with that of our Bridegroome and you will find that his was as nothing in comparison Or thus You that never saw Solomon with the crowne on his head in the day of his espousals come forth and behold his expresse image in this our Solomon and you will find the glory of our Solomon doth farre surmount his As for the spirituall sense of these words we must consider 1. that Zion being the most eminent part of Jerusalem and so a type of the Church as Jerusalem was see the Note Psal 2.6 the daughters of Zion are the same that were before tearmed the daughters of Jerusalem chap. 1.5 for which see the Note there 2. That by the going forth of these daughters to behold king Solomon is meant that Christians should goe out of themselves out of all their sinnes their worldly intanglements and carnall confidences and out of the false Church Zion transformed into Babylon and should by the eye of faith behold Christ the true Solomon the King of heaven and earth
that cometh up from the Wildernesse c For these first words see the Note Chap. 3.6 But for the following words leaning on her beloved they are added here with respect to the Spouses supposed loving and familiar carriage of her selfe to her beloved in her leaning upon him as she went along with him for that this was an expression of familiarity and love is evident by the mention that is made of the custome of Kings leaning on the hands of their great favourites 2 Kings 5.18 7.2 Very many Expositors take these to be the words of the Bridegroom and accordingly conceive that Christ doth herein admire and extoll the faith and love of his Spouse the Church and rejoyceth and glorieth in her happy coming up out of her wildernesse-estate that she might thus associate her selfe with him her Lord and Redeemer Againe others think that it is the Bride the Church that speakes this of her selfe in a third person Who is this that cometh up from the wildernesse leaning on her beloved and that too as admiring at and rejoycing in her exceeding great happinesse in that she enjoyed so neare and sweet communion with Christ her beloved and propounding it to be considered as a matter of wonder by others But I rather think that as before Chap. 3.6 so here likewise they are the words of the friends of the Bridegroom or Bride or some others that must be supposed to have met them by the way and that therefore in our Bibles they are included in a parenthesis by themselves And accordingly they must be taken as a joyfull acclamation of the holy Angels or other the faithfull servants of Christ wondering either 1. at the neare conjunction and deare love that was betwixt Christ and his Church or 2ly at the springing up of some new Church in some place where there had been no Congregation of believers before and their being conducted by Christ thorough the wildernesse of the world or 3. at the former Churches growth and encrease her strength and zeale for Christ and her stedfast and unmoveable faith and patience by reason of her neare union with and constant dependance upon her beloved Saviour But yet considering that the foregoing words and those which follow after are most probably thought to be the word of the Spouse methinks it is the clearest way to take this also which some Expositors doe as spoken by her only in the name of others Who is this that cometh up from the wildernesse leaning on her beloved As if she had said Thus will people now again extoll my happinesse Every one that beholds me will admire my blisse in that familiarity and love that is betwixt me and my beloved However by this phrase of the Churches leaning upon her beloved the Holy Ghost doth imply not only her entire love to Christ but also her dependance upon him by faith that the Church is weak in her selfe as the Vine that would sink and fall down to the earth were it not that she clings fast to her wall or pole only by casting her selfe upon his merits and resting in all things upon him for help and assistance he is a sure support to her and doth strongly beare her up see Joh. 15.5 2 Cor. 3.5 Jer. 10.23 I raised thee up under the apple-tree there thy mother brought thee forth there she brought thee forth that bare thee Very many learned Expositors doe take these also to be the words of the Bridegroom to the Bride And accordingly they make the spiritual sense of the words to be either 1. that when the Church lay in a sad and deplorable estate that naturall estate wherein she was conceived and brought forth by her mother like a child cast out in the fields under a tree unpittied and ready to perish and indeed the Prophet compares man in his naturall estate to such a child cast out in the open field and so left in a sad and desperate condition Ezek. 16.4 5. then Christ did by his free grace raise her up and bring her to that glorious condition which at present she enjoyed or 2ly that when the Church lay under the tree of the forbidden fruit that is under the guilt of that first sinne whereby all mans posterity were destroyed then Christ did love her and raise her out of that misery and by the Ministry of the Gospel in the Primitive Church she was born againe But because in the Hebrew pricked Bibles the words are in the masculine gender as spoken to a man therefore the most of our Protestant Expositors do take them to be the words of the Spouse to her beloved And so according to the letter of the Parable the Spouse may be supposed to speak this by way of putting him in mind of the place in his mothers house where they began first to set their affections one upon another to wit that finding him asleep under an apple-tree there she awakened him and so upon that occasion their hearts from thence-forth were mutually knit together whereupon it is that as rejoycing in the very place where he was borne she addes those words in a kind of rapture of joy There thy mother brought thee forth there she brought thee forth that bare thee But now for the spirituall sense intended by the Holy Ghost with reference to Christ and his Church 1. Some conceive that by the apple-tree here is meant the Paradice of God in heaven the place of Christs repose in glory and that it is said that the Church did there raise up her beloved because by the prayers and zeale of the faithfull in those times Christ was moved to visit her from heaven and so there that is where the people of God did waken him by their prayer according to that expression used concerning prayer Psal 44.23 Awake why sleepest thou O Lord the Sonne of God was incarnate and brought forth by his mother the Virgin Mary Again 2ly Some understand by the apple-tree that tree of grace and life to wit the Gospel of Christ The Spouse had before compared her beloved to an apple-tree Chap. 2.3 for which see the Note there Now it seemeâ— in allusion hereto because in the Gospel the wonderfull love of Christ and the hope of life and salvation is made known to poore sinners the Church here tells Christ that finding him there she raised him up to come in to her help and comfort in her misery and sorrow and then she addes there that is under this discovery of Christ and the way of salvation by the Ministry of the Gospel thy mother brought thee forth that is the Primitive Church did conceive thee and by preaching professing and practising of the word and by suffering for the truth did bring thee forth as it were into the world and that not without many bitter throes and hard labour as the word in the Original signifieth which may be referred both to the anguish of true penitents that are brought in to Christ and to the
mine enemies or by suppressing it in silence the hearts of men being apt to swell the more and to be the more bitterly pained when sorrow hath not a vent I know these two last clauses are otherwise understood by some Expositours to wit that he held his peace even from speaking any thing that was good and that for this he was afterwards grieved or that he was wholly silent and his sorrow was stirred that is though his sorrow was stirred but the first exposition is the best Vers 3. My heart was hot within me c. To wit his eager desire to speak being as a fire shut up within him or rather because his passions grew hot within him and set him as it were on fire his grief for the misery he endured or his indignation against his enemies whereby he became impatient and unable to bear the miseries and wrongs he suffered perhaps particularly that he should hear his enemies reproach him to his face and yet must keep silence while I was musing that is whilst I sat plodding on my miseries or thinking of many things in silence but not speaking or whilst I was musing whether I should speak or still hold my peace the fire burned to wit more and more insomuch that not my heart only but my whole body seemed to be on a light flame Thus I conceive the first part of this verse must be understood Yet some do understand it of a holy zeal in him which would not suffer him any longer to forbear speaking of good things As for the last clause then spake I with my tongue the meaning of it doubtlesse is that at last not able any longer to contain himself he brake forth into words of impatience and muttering against God and many conceive that the words of impatience that he uttered are those that are added in the next verse Yet some Expositours would have the meaning of it to be only this that when he might not ease his mind to men he turned his speech at last to God according to that which follows in the fourth verse Vers 4. Lord make me to know mine end and the measure of my daies what it is that I may know how frail I am Or what time I have here Many learned Expositours take these to be those words of impatience of which he said in the former verse then spake I with my tongue only some conceive that David therein desired that God would presently put an end to his life Lord make me to know mine end c. as if he should have said How long shall I be in this misery since I am not like to see an end of my miseries till I see an end of my daies hasten therefore mine end make me experimentally to know and see the full period of this transitory life of mine and then others hold that he doth only herein expostulate with God concerning his laying so great afflictions upon him notwithstanding the transitorinesse of his life Lord make me to know mine end and the measure of my daies what it is c. as if he should have said Since Lord thou art pleased to handle me so severely let me I beseech thee know how long the time is that thou hast appointed me to live that so I may see whether in likelyhood it may afford me a sufficient recompence for the miseries I now suffer if thou hast appointed to lengthen out my daies for many ages to come then indeed the hope of better daies hereafter might allay my grief but if there be no such thing to be expected as indeed there is not must it not needs seem hard to me that having so little a while to live my life should be thus imbittered with sorrows Neither yet must we think that David did seriously hereby desire to know the just hour of his death but only in the heat of his spirit by intimating his assurance of the brevity of his life to shew what just cause he had to be impatient that he should be so continually in so sad a condition But I rather with others take these words to be added by way of correcting that heat and impatience of spirit and perhaps that murmuring whereinto with his tongue he had broken forth Lord make me to know mine end c. that is cause me seriously to believe and often to remember and lay to heart which few do the frailty and transitorinesse of mans life that so I may the more patiently endure my troubles as knowing that I cannot long live to endure them and that I may provide for mine end and prepare my self against my change comes Yea it may also imply an approbation of Gods dealing with him as if he had said Thou doest well Lord by these afflictions thus to take me off from the vanity of my former waies and to make me see how frail a creature I am and therefore I willingly submit to thy hand Lord make me to know mine end c. Vers 5. Behold thou hast made my daies as a hand-breadth c. According to the divers expositions of the former verse this also may be understood divers waies to wit either as spoken in a way of impatience or as by way of correcting his impatience see the former Note and mine age is as nothing before thee that is the time of my life is as nothing in respect of thee who art eternall before whom a thousand years are but as one day 2 Pet. 3.8 verily every man at his best state that is in greatest strength and in his most flourishing condition is altogether vanity see the Notes Job 7.16 Vers 6. Surely every man walketh in a vain shew c. This seems to imply 1. that man himself is but an empty representation and appearance of a man as when we see a man in a glasse or in a dream a picture or shadow of a man rather then a man indeed and that because he is continually in such a frail and changeable condition 2. which differs not much from the former that the life of man is but an imaginary life an appearance of life rather then a life indeed namely because it is so exceeding transitory passing away in a moment as a shadow Job 14.2 and 3. that the happinesse and the good things which he seems to enjoy are but shadows of such things there being no reall good nor happinesse in them his hopes are but vain hopes and his enjoyments are vain in the continuall labours and restlesse condition wherein he wearies himself which is implyed in that word walketh he wearieth himself for very vanity as is more fully expressed in the following words surely they are disquieted in vain c. All which agrees with that of the Apostle 1 Cor. 7.31 the fashion of this world passeth away and that which is said of the prosperity of wicked men Psal 73.20 As a dream when one awaketh so O Lord when thou awakest thou shalt despise their image Vers 7. And
now Lord what wait I for my hope is in thee As if he should have said Seeing the life of man is so transitory and seeing all things whatsoever about which men busie and trouble themselves are but mere vanity I will no longer disquiet my self either about mine own miseries or the prosperous condition of others but place all my hope O Lord in thee let others if they will set their hearts upon these earthly vanities I have a better hope which will secure me against death and against all changes of this world for my hope Lord is in thee Vers 8. Deliver me from all my transgressions That is Pardon my sins for which indeed I am chiefly grieved and free me from those afflictions which my sins have brought upon me Vers 9. I was dumb I opened not my mouth because thou didst it This may be meant of all his afflictions in generall or particularly of his silence when wicked men did reproach him of which he had spoken in the foregoing verse and it may be inserted here as an argument to move God to withdraw his hand or not to expose him still to their derision and scorn Vers 11. When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth which is easily and soon crushed to dust see the Note Job 4.19 Yet some understand this as if it were expressed thus thou like a moth makest his beauty to consume away that is though thou dost not in a way of manifest vengeance bring some open judgements upon man to destroy him yet by a secret curse thou causest his health and strength and so also his beauty and comelinesse to consume and wast away and indeed thus the secret judgements of God upon men are usually expressed as Isa 51.8 the moth shall eat them up like a garment and the worm shall eat them like wool and Hos 5.12 Therefore will I be unto Ephraim as a moth and to the house of Iudah as rottennesse However the meaning of the words is doubtlesse this that when God undertakes to punish man for sin whether it be in a way of fatherly severity or as a judge powring out the fiercenesse of his wrath upon wicked men for their iniquity that is according to what they have deserved he soon consumes their beauty and glory For the word rebukes see the Note Psal 6.1 Vers 12. Hear my prayer O Lord c. for I am a stranger with thee and a sojourner as all my fathers were See the Note 1 Chron. 29.15 This phrase I am a stranger with thee and a sojourner is all one as if he had said Either I am a stranger before thee thou knowest I am a stranger here or I live by faith with thee I set thee before mine eyes and my heart is continually set upon thee even whilst I am absent from thee and live as a stranger here in this world or I am a stranger here in thy land and am wholly herein at thy disposing And this is added here as an argument to move God to hear and help him partly because the condition of strangers was to be pittied in regard they are subject to so many labours and troubles and dangers and partly because esteeming himself a stranger in the world that was but a while to live there he did not set his affections upon things below but did long and seek after that heavenly country whether he was travelling As for that last clause as all my fathers were the drift of it is to desire that as God had taken pity of them and helped them because they were strangers so he would likewise deal with him Vers 13. O spare me that I may recover strength before I goe hence and be no more That is I have but a little while to live here and therefore let me have a little breathing time some small recovery of strength that I may have a little ease and refreshing before I die see the Notes Job 14.6 or either ease me or I am a dead man I cannot continue long in this misery and therefore withdraw thine hand a little before I be irrecoverably gone see the Notes Job 7.8 9. For indeed this seems to be spoken with some heat of passion Yet some conceive that David doth hereby desire some mitigation at least of his misery that he might by faith be strengthened in spirit and being freed from his terrours he might depart in peace and finish his course with joy PSALM XL. Vers 1. I Waited patiently for the Lord and he enclined unto me and heard my crie Those words in this Psalm vers 6 7 8. sacrifice and offering thou didst not desire c. are clearly alledged by the Apostle as the words of Christ Heb. 10.5 6 7. Yet because in other places of the Psalm it is as clear that David speaks of himself most probable it is that he doth so throughout the Psalm only in some places he speaks what properly belonged only to Christ as being a type of Christ and as concerning the flesh the father of Christ see also the Note Psal 16.1 As for these first words David doth therein from his former experience encourage himself to present to God those following requests vers 11 c. I waited patiently for the Lord and he enclined unto me that is he bowed himself to me or he bowed his ear to me as in Psal 17.6 and 31.2 for he seems to represent God as hearkning from on high to hear one crying out of a deep pit as he speaks of himself in the next verse or he enclined in his will to hear me They that understand the whole Psalm of Christ hold that this is spoken of Christs waiting upon God in the time of his agony and passion and of Gods hearing his cries as when he prayed in his agony Father if thou be willing remove this cup from me c. and there appeared an angel unto him from heaven strengthening him Luk. 22.42 43 and so likewise at other times in his passion Heb. 5.7 when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared Vers 2. He brought me up also out of an horrible pit and out of the miry clay c. That is out of terrible and desperate dangers from which there seemed to be no hope that I should ever have been freed For to expresse this he compares himself to one that was taken out of an horrible pit that is a deep pit which by reason of its danger and darknesse and the lamentable noises therein must needs strike those that are there with terrour and horrour or as it is in the Hebrew a pit of noise so called because of waters that falling into it with great violence make a roaring dreadfull noise or because of the struglings and outcries they make that are in it or because when any thing is
away his life by judging him to be a malefactour not worthy to live and so proceeding against him in a judiciary way which we know was the condition both of David and Christ PSALM CX Vers 1. THe Lord said unto my Lord c. Though this might be taken as spoken by the people of Israel concerning David who was indeed a glorious type of Christ and did by the mighty help of God subdue all his enemies round about him see the Note Psal 89.27 yet I rather take it to be only a prophesy concerning Christ and that 1. because there are some passages in this Psalm which cannot with any shew of probability be applyed to David as that vers 4. for how can it be said that David was a priest much lesse a priest for ever or that there was a priesthood after another order the order of Melchizedek erected by God at that time when the priesthood after the order of Aaron was still settled in the Church 2. Because our Saviour himself alledged this very Text to the Pharisees Matth. 22.43 as a passage commonly acknowledged to be meant concerning the promised Messiah and that to prove that he was to be more then mere man for when the Pharisees had acknowledged that Christ when he came was to be the son of David our Saviour objected this very place to them How then saith he doth David in spirit that is by the spirit of prophesy call him Lord saying The Lord said unto my Lord Sit thou on my right hand till I make thy enemies thy footstool If David then call him Lord how is he his son and the Evangelist adds there immediately vers 46. that no man was able to answer him a word which was a clear proof that in those times this was generally acknowledged to be a prophesy concerning Christ or else the Pharisees would soon have objected that 3. Because the Apostle Heb. 1.13 doth in effect say that no angel and therefore much more no mere man could be capable of that honour which is promised in these words To which of the angels said he at any time Sit thou on my right hand untill I make thine enemies thy footstool and 4. Because the Apostle Peter doth expresly say Act. 2.34 35 that it is not the people that speak here of David their Lord but that it is David himself that speaks these words The Lord said unto my Lord and that those words Sit thou on my right hand c. could not be meant of David because David was not taken up into heaven as Christ was For David saith he is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand untill I make thy foes thy footstool These words therefore The Lord said unto my Lord c. are doubtlesse a prophesy concerning the kingdome of Christ for the fuller understanding whereof we must know 1. that David calls Christ here his Lord both as he was God and as he was his King and Redeemer 2. that by the Lords saying that which is here mentioned to Christ Davids Lord is meant that God the Father had from all eternity decreed this concerning Christ his Son and did in time make known this his decree and promise both to Christ and to his Church 3. that by Christs sitting at the right hand of God the Father is meant the advancement of Christ as he was both God and man in one person to the supremest place of power and authority of honour and heavenly glory under God the Father for this word sitting implyes reigning with continuance after he had finished the work of mans redemption even as a prince that sits in his throne of glory and Gods right hand notes the next place of power and glory under God or as some expresse it a place of equall power and authority with God even that he should be advanced far above all principality and power and might and dominion Eph. 1.21 and should from the highest place of heavenly glory as Mediatour and his Fathers Deputy reign over the whole world which is therefore called the right hand of the majesty Heb. 1.3 and the right hand of the power of God Luk. 22.69 and 4. that in those words untill I make thine enemies thy footstool though the act of subduing Christs enemies be ascribed to God the Father yet we cannot thence inferre that Christ doth not himself subdue his enemies for what things soever he that is the Father doeth these also doeth the Son likewise only acts of power are usually ascribed to God the Father not only because Christ as the Mediatour is assisted by the Father in all that he doeth but also because whatsoever the Son doeth he doeth it by that power which he hath from the Father by his eternall generation And as for this word untill though it doth not alwaies imply a certain prefixed time unto which that which is affirmed shall be and no longer as Gen. 28.15 and Psal 112.8 may seem rather to imply a certain determinate time for though there is no question but that Christ shall reign with God the Father unto all eternity see the Note Psal 45.6 yet because it is as certain that when death the last enemy of Christ is once wholly subdued he shall no longer reign as he doth now to wit as a Mediatour and as his Fathers Deputy gathering and defending his Church against her enemies and interceding with his Father in her behalf as formerly but as one true God of the same essence with the Father he shall reign without any externall means or instruments without word or Sacraments without enemies or hindrances c. therefore here I say this word untill may imply that Christs kingdome as Mediatour should continue till all his enemies were subdued and that then he should voluntarily resign it into the hands of the Father which is that the Apostle saith 1 Cor. 15.24 28. Vers 2. The Lord shall send the rod of thy strength out of Zion c. That is thy mighty and powerfull kingdome the scepter the sign being put for the thing signified or thy strong scepter the scepter whereby thou dost shew forth thy power that is the preaching of the Gospel accompanied with the mighty working of the spirit of Christ for this is the scepter whereby Christ doth mightily subdue and govern his people and therefore is the Gospel called the word of the kingdome Matth. 13.19 and the power of God unto salvation to every one that believeth Rom. 1.16 And accordingly the summe of that which is here said is that though the Gospel should be first published and the spirit should be first poured forth upon the Apostles in Jerusalem Act. 2.4 yet from thence it was to be spread abroad all the world over and so though the foundations of his kingdome should be laid in Zion yet it should be extended afterwards unto the farthest parts of the earth see the Notes Psal 2.6 8.
their own hurt There is a time saith he wherein one man ruleth over another to his own hurt to wit not only because they grow the worse by their honour and the bolder in all kind of wickednesse but also because the wrath of God falls at last the more heavily upon them for the abuse of the power that God had put into their hands in their oppressions and tyranny and other wickednesse they have committed sometimes the people rise up against them and destroy them and sometimes God himselfe powres forth his judgements upon them Now the observation of this course of Gods Providence Solomon here mentions thereby to teach men with wisdome and meeknesse quietly and contentedly to submit thereto and to study to make good use of it Vers 10. And so I saw the wicked buried c. This place is very obscure in the Original and is accordingly translated severall wayes by Interpreters And hence it is that some understand the first clause only of the prosperous life and death of wicked men I saw them highly honoured in life and death who had come and gone from the place of the holy that is who had long peaceably enjoyed the power and honour of supream Magistracy or who being desperately wicked wretches had yet covered their wickednesse with a shew of religion coming and going frequently from the house of God And then the second clause they understand of the neglect and contempt of the godly and they were forgotten in the City where they had so done that is those that were truly godly and had really and sincerely done that which the other did only make a shew of were driven into corners at least they were slighted and no notice in a manner taken of them and so they were buried in forgetfulnesse And of this it is they say that Solomon passeth that censure this is also vanity to wit that wicked men and hypocrites should have so much honour done to them whilst the righteous live and dye in so great obscurity But according to our Translation the whole verse is to be understood of wicked Rulers thus And so I saw the wicked buried As if he had said Though I observed that the power which God suffered tyrants to exercise for the oppression of others tended at last to their own hurt as was said in the foregoing verse yet withall I saw that many times they have lived in high esteeme to the last dying peaceably and being buried honourably with great pomp and solemnity with funerall Orations statues and monuments erected for them Who had come and gone from the place of the holy that is who had all their lives time with great state and majesty in the sight of the people come and gone from the royall throne or seate of judicature which is the seate of the holy God see the Notes Deut. 1.17 2 Chron. 19.6 Psal 82.1 The expression here used is much like that which we often meet with in the Scripture of the Magistrates going in and out before the people Numb 27.17 and is used to imply that they lived and dyed peaceably in the place of Magistracy as likewise the great state wherein they had lived amongst the people And then for the following words And they were forgotten in the City where they had so done Some take them to be added for the further setting forth of their seeming happinesse in that there was after their death no talke of their wickednesse in the place where they acted so much villany so that not only in life and death but even after death also they seemed to be happy But I rather take this to be added by way of discovering the vanity of their prosperous estate in that though they lived and dyed in peace and honour and with a shew of great applause yet within a while they were forgotten they lived like Gods but they dyed like men yea indeed as they had lived like beasts so being laid in their graves they were forgotten like beasts those that before flattered them being then silent if not exclaiming against them and so their name and memory rotted together with their dead carcases And accordingly Solomon closeth what he had here said of these wicked tyrannicall Rulers with this censure this is also vanity to wit to live in such pomp and power and honour and to be buried with such magnificent solemnity and yet within a while to be quite forgotten this being also no advantage to them in regard of their eternall condition because in the midst of all their pomp and glory amongst men the Lord abhorres them and the more they have flourished here the greater will their punishments be hereafter Vers 11. Because sentence against an evill work is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill Hereby the reason is hinted why such wicked Governours and Tyrants as Solomon had now spoken of doe live and dye in their wickednesse and both in life and death are applauded amongst men it is because God doth usually forbeare wicked men a long time and it is the guise of all wicked men from hence to embolden themselves in their evill wayes Vers 12. Though a sinner doe evill an hundred times c. That is never so often see the Note Chap. 6.3 and so haply he commit the same sin never so often and his dayes be prolonged to wit through Gods forbearing to punish him which he abuseth to the afflicting of the righteous and consequently for that this is implyed the following words shew though a godly man suffer evill many and many times and his dayes be shortned yet surely I know as if he had said What ever dreaming sinners may vainly imagine yet this I know of a certainty that it shall be well with them that feare God which feare before him that is it shall be in the end well with them that feare God truly and sincerely God himselfe bearing them witnesse that seeth their hearts or that feare him meerly out of an awfull respect to his presence and all-seeing eye that avoyd evill and doe good not for feare of man or for feare of shame or punishment but sincerely out of respect to God and as desiring to approve themselves to him whose eye is upon them in all their wayes Vers 13. But it shall not be wâ— with the wicked c. In true judgement it is never well with wicked men because their very prosperity ripens their sinnes and fits them for judgement But that which Solomon intends here is that even in regard of his outward prosperity it shall not be alwayes well with the wicked he shall not alwayes escape the judgement of God will at last fall upon him and so in the end it shall not be well with him but on the contrary exceeding ill Neither shall he prolong his dayes to wit not alwayes nor according to his desire and expectation see the Note Psal 55.23 God in his wrath
will at the last sooner or later cut short his dayes which are as a shadow so that his life when his dayes are most prolonged is but a short life see the Notes 1 Chron. 29.15 Psal 102.11 109.23 144.4 Because he feareth not before God see the foregoing Note ver 12. Vers 14. There is a vanity which is done upon the earth that there be just men unto whom it happeneth according to the work of the wicked c. That is there are some just men that fare as ill for outward things as if they had lived wickedly Againe there be wicked men to whom it happeneth according to the work of the righteous that is there are some wicked men that doe not only a long time goe unpunished which he had said before ver 11. but which is far more strange fare as well for outward things as if they had lived most righteously I said that this also is vanity that is another and indeed a greater vanity But now for the understanding of this we must know that Solomon doth not intend to charge the Providence of God with vanity for thus ordering and disposing things both in regard of the righteous and wicked for he knew well enough that God disposeth these things thus with admirable wisdome and justice for the good of the righteous and the ruine of the wicked His meaning I conceive is either 1. that it is a vanity in men to judge that because of the sad afflctions of the righteous and the outward prosperity of the wicked therefore it is ill with the righteous and well with the wicked or secondly that this is a vanity which men in their judgement are subject to that they are ready vainely to conceive that it should be alwayes well with the righteous and ill with the wicked for these outward things and so finding themselves often miserably deceived in their hopes are thereupon disquieted and vexed Or rather thirdly that this sheweth the vanity of all things here below in that in regard of them the state of humane affaires is so uncertain and inconstant so full of seeming confusion and disorder the good things of this life being usually here conferred upon those that seem in reason most unworthy of them and the miseries of this life being usually the portion of those that must needs be best in Gods sight And thus Solomon sheweth how God disposeth of things upon earth that is here below for after this life he would have us know it shall be otherwise thereby to perswade men quietly to submit hereto I know that some understand this of the vanity that is in the government of Princes in that they many times deal with righteous men as if they were wicked and with wicked men as if they were righteous Vers 15. Then I commended mirth because a man hath no better thing under the Sunne then to eate and to drink and to be merry c. This must be understood as those former passages Chap. 2.24 3.12 13 22. for which see the Notes there Seeing there are so many evills and vanities that even by the disposing Providence of God men are liable to and which no man can comprehend or redresse thence Solomon concludes that the best way for men to live comfortably here in this world is with chearfulnesse and thankfulnesse and in a holy manner to enjoy the blessings which God hath been pleased to confer upon them quietly resting upon Gods fatherly providence for the time to come without any over-curious searching into the secrets of his providence without any vexing at those things we understand not or troubling our selves about what shall be hereafter For that shall abide with him of his labour the dayes of his life which God giveth him under the Sunne that is this comfortable enjoying of these outward things without vexation and anxiety of mind is all the fruit that men can reap of their labours See the Note Chap. 2.10 Vers 16. When I applied my heart to know wisdome c. That is say some Expositors all kind of wisdome or rather as we may see by the dependance this hath upon that which went before the wisdome of God in the administration of things here below and the reason hereof and to see the businesse that is done upon the earth to wit say some the businesses wherein men doe severally toil and moil themselves here in this world together with the reason and the vanity thereof or rather the businesse that God doth upon the earth in the government of the world even the whole frame of Gods providence in the ordering of all humane affaires for also there is that neither day nor night seeth sleep with his eyes to wit either by reason of their continuall carking and caring and eager busying themselves about earthly things see the Note Chap. 2.23 or else by reason of their eagerness in studying to find out the reason of all things that are done in the world And indeed therefore many good Expositors do hold that Solomon speakes this with reference to himselfe thereby to imply that though he was so intent upon searching out the reason of Gods works that he scarce took any rest either by day or by night yet he could not find it out which is that he addes in the next verse Vers 17. Then I beheld all the work of God that a man cannot find out the work that is done under the Sunne c. That is that no man can perfectly discover or comprehend the counsell of God in his works of Providence not only those that concern the Angels and things in heaven but even those also which are done here below as namely those before-mentioned ver 14. concerning Gods afflicting the righteous and his prospering the wicked See the Note Chap. 3.11 Because though a man labour to seek it out yea further though a wise man think to know it that is though a man of eminent understanding and withall a good and gracious man thinks he doth know it or that he shall by much labour and searching attain the knowledge of it yet shall he not be able to find it that is to discover and comprehend the counsell of God therein And thus hath Solomon in these two verses proved that the best way for men is quietly and chearfully to enjoy the present comforts which God in this life affords them and not to vex and disquiet themselves about the works of Gods Providence in his disposing of humane affaires because the inquiring into this will be labour endlesse and fruitlesse we may be sure that God orders all things for the best but the reason of all his wayes we cannot comprehend CHAP. IX Vers 1. FOr all this I considered in my heart c. That is All this concerning the seeming strange and unsearchable providences of God in the ordering of humane affaires I diligently weighed in my mind making use of that singular measure of wisdom wherewith God had endued me even