in those things which he sought to know all which is implyed in those words Yea he gave good heed and sought out And 4. Because he had formerly given proofe of his great wisdome and his desire to profit others in the Proverbs which he had composed digested into order and published for the good of the Church And set in order many Proverbs see the Note Pro. 1.1 Vers 10. The Preacher sought c. Here Solomon commends this Book to men from the nature and quality of the doctrine therein contained The Preacher sought to find out acceptable words or as it is in the Hebrew words of delight that is he laboured both by study and prayer to write those things that would be cause of great delight to those that were able truly to judge of them wholsome and profitable doctrine such things as were worthy of all acceptation 1 Tim. 1.15 and that would yield reall refreshing and comfort to mens souls and withall delivered in such expressions as might also delight the readers And that which was written was upright that is it was not written to flatter men or to tickle a carnall eare and fancy nor any otherwise to please men then as might be for their spirituall benefit and edification it was written in sincerity without favouring men in any corrupt way and to make men upright in all their wayes See the Note Pro. 8.8 Even words of truth that is infallibly certain and free from all error and falshood Vers 11. The words of the wise c. Here Solomon commends his doctrine and so occasionally and consequently the doctrine of all other divine and sacred Writers from the vertue efficacy and authority thereof The words of the wise to wit the Penmen of the Scripture that were infallibly inspired by the only wise God and those that from thence doe instruct men to make them wise unto salvation are as goads that is sharp and pungent to awaken and rowse up the drowsie to attend to what is taught them to pierce mens hearts with godly compunction and sorrow for sin and with feare of Gods wrath as it is said of the Jewes that upon the hearing of the Apostles preaching they were pricked in their heart Act. 2.37 to reduce those that are gone astray into the right way and to quicken and stir up those that are dull and sluggish by exhortations promises and threatnings by feare of punishments and hope of reward to be still proceeding forward in the way of well-doing yea with alacrity and livelinesse to run the way of Gods commandments not flattering men in their sins nor tickling their itching ears but as the Apostle speaks Heb. 4.12 Quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit And as nailes whereby is meant either 1. such stakes or pins wherewith shepheards doe fasten their hurdles or sheepfolds by driving them into the ground that so their sheep may in those inclosures be kept in together and then this implyes the efficacy of the words of the wise to keep men from going astray after false doctrines and sinfull courses and to retain them in the unity of one and the same faith and in mutual love one to another or 2. the nailes wherewith Carpenters and others doe fasten their work together implying likewise the efficacy of the Scripture to pierce and enter into the souls of men to make them stediast constant and unmoveable in the wayes of truth and righteousnesse to unite them to God and to Christ and in mutuall love one to another fastened by the Masters of Assemblies that is the Penmen of the Scripture and others that are sent forth to be teachers in the Church whose work it is to drive in these nailes by exhortation and faithfull application and to fasten them so in mens hearts that they may never be plucked out again and who are therefore called the Masters of Assemblies because God hath authorized them to call the holy Assemblyes Act. 6.2 and to be spirituall Rulers in his Church Heb. 13.17 Which are given from one Shepheard to wit God in Christ the chiefe and supream Shepheard of our souls Joh 10.11 1 Pet. 2.25 5.4 so called here in pursuance of the former metaphor of goads and nailes whereby heardsmen doe prick forward their oxen and shepheards doe fasten their sheep-pens who hath been in all ages the only teacher of his Church in regard that it was he that by his Spirit did infallibly guide the Prophets and Apostles and other holy men of God in writing the Scriptures 2 Pet. 1.25 1 Pet. 1.11 and he it is that hath in all ages given the Church Pastors and Teachers to shew them the way of life Jer. 3.15 Eph. 4.11 furnishing them with gifts and assisting them by his Spirit in the faithfull discharge of their calling and work Vers 12. And further by these my Son be admonished c. That is By these holy instructions contained in this book wherein the whole duty of man is briefely delivered in a few words or by these and other the writings of the wise Penmen of the Scriptures be informed and warned wherein to seek for true blisse and happinesse not by seeking after and setting thy heart upon the vaine perishing things of this world but by a quiet dependance upon Gods providence here in a comfortable enjoyment of the portion that God hath here allotted us and serious seeking of those things that are eternall Of making many bookes there is no end and much study or reading is a weariness to the flesh That is It wasteth and weareth away mens strength heating the brain consuming the spirits and drying up the moysture of the body and so makes their reading and study irksome and tedious to them The scope therefore of Solomon in this whole verse seems to be either 1. To shew that he could have expressed that which he hath written in this booke far more largely many bookes might have been written of this subject but that he considered that much reading is wearisome and that this which he had delivered briefely would be sufficient to inform men of the truth herein contained or 2. to perswade men to content themselves with the directions given here and in other bookes of the holy Scripture without seeking any further and that because if men should look into other humane writings to learn how true happinesse is to be attained they might weary themselves with endlesse toil and labour the books being so infinite and the opinions of men therein so different but never reap any profit or satisfaction hereby as to this enquiry and that because these are the perfect rule of faith and manners so that only in these and such other bookes as are agreeable to these and grounded on these the way to the attainment of true happinesse is to be found Or 3. to invite men to the reading of this and other parts of the Scripture which teach
thing to supply my wants or to rescue that which I had out of the hands of those that spoyled me of my substance had I been thus or any other way burthensome or chargeable to you it had been the lesse strange that you should be thus bitter for such I know is the common guise of the world to insult over those that seek to them for succour and to use them as reproachfully as they please but I neither have nor do yet desire any such thing of you All that I desire of you is that you would comfort me in my affliction and it is very strange you cannot afford me that Vers 24. Teach me and I will hold my tongue c. That is it is not enough to passe harsh censures upon me as that I have been an hypocrite and that for my wickednesse all this is fallen upon me convince me of this by evident proofs and I will yield presently I will complain no more I will reply no more against you Vers 25. But what doth your arguing reproove That is though right words are powerfull to convince men yet this kind of arguing which you use hath no power of reproof in it you have charged me with many things but you have convinced me of nothing Vers 26. Do you imagine to reproove words c. Two severall waies this expostulation of Iobs may be well understood 1. As if he charged them with an unjust slighting that which he had spoken Do you imagine to reproove words c. that is do you think that all I have spoken is mere empty words and that there is no weight of reason in them Do you conceit that you speak nothing but clear reason and I nothing but idle frothy discourse the speeches of an idle headed man who cares not what he saith or saith he knows not what yea the speeches of one that is desperate which are as wind that is the speeches of a mad man who being in a condition that seems desperate and hopelesse is therefore as a man distracted and speaks he knows not what words no more to be regarded then a puffe of wind and indeed this last expression doth in this sense agree with other places where vain regardlesse words are compared to wind as Ier. 5.13 The prophets shall become wind and Iob 15.3 Should a wise man utter vain knowledge and fill his belly with the East wind or 2. As if he accused them of captiousnesse and seeking to contend with him without cause Do you imagine to reproove words that is Do ye continue to catch at my words do ye think it enough to take an advantage of some word or other that I have spoken not considering the truth of the cause and the aime and intention of him that speakes them yea and those too the speeches of one that is in a desperate condition as I now am not considering that the words of men in such a condition are usually as wind that is sudden violent and full of passion as if he should have said in this ye deale not fairly with me Vers 27. Yea ye overwhelm the fatherlesse and you dig a pit for your friend That is this your insulting over me and trampling upon me in my miseries when I am in such a poor condition forsaken of all not having one left to plead for me is all one as if you should overwhelm and oppresse the fatherlesse that are left to the wide world and have no body usually to stand up in their defence and whilst you thus seek as you do to intrap me in my words and to take advantage against any word that falls from me this is no other but to dig a pit for your friend And indeed the captiousnesse of men in cavilling at that which they hear spoken by others and picking a quarrell against them for it is usually in the Scriptures compared to digging of pits and laying of snares treacherously to catch men in as Esa 29.21 where it is said of wicked men that they make a man an offender for a word and lay a snare for him that reprooveth in the gate Vers 28. Now therefore be content look upon me c. Iob having hitherto chiefly complained of the uncharitablenesse of his friends in passing such rigid censures upon him because of his complaints he now again addresseth himself to set forth the grievousnesse of his misery and to that end doth first in these words desire his friends to attend to what he should farther say Now therefore be content that is be no longer carried away with passion but be willing and yield to hear that I shall say and so to consider better of my condition look upon me that is slight me not turn not away your eyes from me in discontent but view me well and observe well the condition wherein I am as I shall discover it to you for this clause may be meant both of beholding him with their bodily eyes and of marking what he should say concerning his condition by that which I shall declare yea by that which you may see with your eyes it is evident and clear whether I have lyed or do lie unto you yet some understand this somewhat otherwise thus look upon me for it is evident unto you if I lie as if he had said come let us quietly argue out this businesse a little farther I am not afraid to dispute it with you face to face and no doubt upon a more sober debate the truth will out you will soon discover in my words or in my countenance whether that which I have spoken be true or false Vers 29. Return I pray you let it not be iniquity c. Some understand these words Return I pray you as spoken by Iob to call back his friends that were ready to goe away in a pet or in a fume But we need not I conceive build upon such a supposition the words are clear enough if we understand them to be a perswasion of his friends to consider again more equally of his cause and condition Return I pray you as if he should have said you have hitherto cast me off as a reprobate as a wicked wretch forsaken of God why because you were carried away with passion and did not seriously and exactly weigh my condition Return therefore from these unjust and passionate censures betake your selves to a more equall review of my estate to consider of and discusse these things more seriously then yet you have done let it not be iniquity that is consider well of what I suffer and in your disputing and reasoning with me let right prevail and deal not unjustly with me or do not charge me with iniquity till we have again weighed the matter yea return again my righteousnesse is in it that is return again to a second consideration or debate of my cause the result will be that my righteousnesse and innocency will appear in the businesse or my righteousnesse depends upon your examining
his sorrows and paines were most exquisite like the paines of those that are tortured with the stone and by the pouring out his gall upon the ground they understand either that his extreme miseries made him pour forth the bitternesse of his spirit in bitter complaints or else that the wounds that God had given him were mortall and incurable But I conceive the drift of these words in generall was to imply the exquisite incredible and insupportable pains and sorrows he endured even in the inward parts of his body that his very bowels and vitall parts were wrackt and torn within him so that the torment he endured was insufferable and that without intermission or remission night or day Vers 14. He breaketh me with breach upon breach c. That is he heaps afflictions plagues and miseries upon me thick and three-fold as we use to say one in the neck of another which may be meant of those sad tydings that were brought to him chap. 1. one messenger coming in still with a fresh report of his losses before the other had well made an end of speaking or else of the griefs and diseases which did every day still encrease upon him and the ulcers that did continually break out a-fresh in his body As for the following clause he runneth upon me like a giant therein he seekes to imply how exceeding heavy Gods hand was upon him and with what fury and unresistable violence he proceeded against him Vers 15. I have sowed sackcloth upon my skin c. Some conceive that he saith of the sackcloth that he wore that it was sowed upon his skin because it did cleave to his ulcerous body as fast as if it had been sown to his skin but I conceive this phrase I have sowed sackcloth upon my skin intends no more but this that he had put on sackcloth sowed together next his skin which being full of boyles and sores whether scabbed or raw it must needs be very terrible to him and that hereby he seeks to set forth how he had humbled himself under the hand of God and that consequently he was not guilty of advancing himself against God as Eliphaz had covertly charged him making that the cause why God layed his hand so heavy upon the wicked man chap. 15.25 And to the same purpose also are the next words and defiled my horn in the dust for thereby is meant either that he had sprinkled dust upon his head concerning which custome see the Notes Iosh 7.6 or else rather that he was content laying by all the thoughts of his former greatnesse and pomp and glory to sit down in the dust that he might humble himself before the almighty for that the word horn is thus frequently used in the Scripture we may see in the Notes upon 1. Sam. 2.1 yea both these expressions concerning his sackcloth and his defiling his horn in the dust may be only used as figurative expressions to signifie that he had greatly abased and humbled himself even as those doe that cloth themselves with sackcloth and throw dust upon their heads And thus because men are wont the more to pity those that are in affliction when they see they are penitent and do melt and humble themselves under Gods hand he useth this as another argument to move his friends to pity him and doth covertly tax them of cruelty that could be so harsh to one whom they saw in so mournfull a manner humbling himself under the strokes of the Almighty Vers 16. My face is foul with weeping and on my eye-lids is the shadow of death By this shadow of death on his eyelids may be meant either that shadowy blacknesse or darknesse which will be on the eyelids of those whose eyes are sunk in their heads by grief or sicknesse as we see in the hollow eyeholes of dying men or of a dead mans scull in allusion whereto it may be called the shadow of death or else that darknesse and dimnesse of sight which is also usually the effect of some extreme grief or exceeding much weeping as we see in that complaint of the Church Lam. 2.11 Mine eyes do fail with tears for because such a mistynesse and dimnesse of sight doth usually come upon sick men when death approacheth even this also may be justly tearmed the shadow of death Vers 17. Not for any injustice in my hands also my prayer is pure Not as thinking himself free from all sins but only from that grosse wickednesse and secret hypocrisie wherewith his friends had charged him Iob here professeth his innocency in regard of his upright walking both towards God and towards man and consequently that he knew that Gods hand was not so heavy upon him in regard of any such wickednesse that he had committed 1. Towards man in the first clause Not for any injustice in my hands where by injustice is meant all oppression all fraudulent or unjust dealing whatsoever and it may well be that in clearing himself of this he had respect to that which Eliphaz had said chap. 15.34 The congregation of hypocrites shall be desolate and fire shall consume the tabernacles of bribery 2. Towards God in the second clause also my prayer is pure whereby he meant that he did sincerely worship God as God had appointed and that his prayers proceeded from a pure conscience and faith unfeigned wherein also he might have respect to that bitter charge of Eliphaz chap. 15.4 yea thou castest off fear and restrainest prayer before God And this he doth either thereby to move his friends to pity him for when righteous men suffer much that have not deserved it by any wickednesse of theirs all men are the readier to commiserate their sufferings or else to disprove all that Eliphaz had said concerning the Lords punishing wicked men only as is noted before vers 7. Vers 18. O earth cover not thou my bloud and let my cry have no place A Poeticall and patheticall expression this is and Expositours differ much in their judgement concerning the meaning of it Some take it to be an imprecation wherein he wisheth that his body might lye unburied after he was dead if that were not true which he had said concerning his innocency and others take it as an earnest asseveration that he desired not to die as the bruit beasts do which through guilt of conscience all hypocrites must needs desire whose bodies when they dye are covered in the earth there to rot and consume and never to rise again but that he certainly expected and earnestly desired the Resurrection of his body when he knew he should appear before God and his innocency should be cleared But I see not how according to either of these expositions there can be a good sense given of the last clause and let my cry have no place But two other Expositions there are given of these words which seem to me far the most pobable The first is that Iob doth herein professe his desire that his
calamities and the cause thereof might be made known before the heavens and before all the world O earth cover not thou my bloud that is cover not the bloud and corruption that issueth out of my ulcers or rather hide not my misery sorrows and sufferings and let my cry have no place that is let there be no place found that should hide my cry from coming up into the presence of God for this they say he desires not so much that his miseries might be known to men as that God might take notice of them and so might judge and plead his cause against those that derided and falsely accused him The other is that these words contain a vehement protestation of his innocency Having said in the foregoing verse that he suffered not for any injustice in his hands c. because he had often thus professed his innocency and his friends he saw did not believe him therefore he breaks forth into this vehement and patheticall expression O earth cover not thou my bloud that is if by oppressing the poor or any other way of injustice I have drawn the guilt of bloud upon my self let not the earth cover or hide that bloudy wickednesse but let it be discovered and let it cry to heaven for vengeance as did the bloud of Abel against Cain whereto it is very likely that Iob did allude and indeed oppression and such like bloudsucking sins are often intended in the Scripture where it speaks of bloud as Habak 2.12 Woe to him that buildeth a town with bloud and establisheth a city by iniquity and let my cry have no place that is let not the cry of that my oppression find any hiding-place but let it be known to God and man and so indeed the word cry is sometimes used in the Scripture as Isa 5.7 he looked for judgement but behold oppression for righteousnesse but behold a cry or rather and let my cry have no place that is when I cry in my extremities let not God nor man regard it yea and when I call to men for help or pray to God for mercy let me not prevail either with man or God but let just vengeance fall upon me according to that Psal 66.18 If I regard iniquity in my heart the Lord will not hear me Vers 19. Also now behold my witnesse is in heaven c. This word also may be referred either to his acquaintance as if he should have said though there are many that if they would speak the truth can witnesse for me that I have lived holily and righteously yet however my comfort is that God is my witnesse that it is so or else to himself as if he had said what I have protested concerning mine innocency God also in heaven who from on high beholds all things can and I know will witnesse for me that it is true Vers 20. My friends scorn me but mine eye poureth out tears unto God That is God being my witnesse who knoweth exactly the innocency of my life and the sincerity of my heart though my friends scorn and deride me yet I can comfort my self in God to him I appeal who is my Iudge to him I look up and with tears do pour out my complaints and requests before him who is indeed my only stay and comfort Vers 21. O that one might plead for a man with God as a man pleadeth for his neighbour This is in a manner the same that he had desired before chap. 9.34 35. and 13.3 and 20 concerning which see the severall Notes there only these words may be understood as a desire either that himself might plead his cause with God or else that some other might doe it for him and may imply his hope that some body might be found that would undertake to maintain his innocency and then God passing judgement either he should know wherein he had erred and so might amend it or else by the judgement of God openly pronounced he should be clearly acquitted before all that should hear it Vers 22. When a few years are come then I shall goe the way whence I shall not return Concerning this expression see what is noted before chap. 7.9 10. Neither is there any thing farther difficult in these words but only their dependance upon that which went before wherein every Expositour is almost in a severall mind Some conceive that these words are added by way of comforting himself in that by his death which hastened so fast upon him there would an end be put to all his miseries Others as an aggravation of his friends cruelty of which he had spoken before vers 20. My friends scorn me c. because they took no pity of a man ready as it were to give up the ghost Others as an argument to move God to allay his miseries and not to lay his hand so heavy upon one that is dying already Others by way of clearing himself from not speaking sincerely in that protestation he had now made concerning his innocency for having death before his eyes as ready immediately to seise upon him what likelyhood was there that he should speak against his conscience Others as by way of correcting what he had spoken concerning his innocency as if he should have said why do I stand protesting mine innocency or wishing I might plead my cause with God It is altogether in vain and to no purpose since I am in a manner a dead man already And last of all others conceive that herein a reason is given why he had desired in the foregoing verse that his cause might be pleaded before God to wit because he perceived he had but a short time to live and he desired before his departure that either he might know what it was wherewith God had been provoked to deal so severely with him that so he might repent of it or else that God might acquit him from that wickednesse and hypocrisie whereof his friends had accused him that so he might die in peace and leave a good report behind him for the comfort and edification of others of Gods people CHAP. XVII Vers 1. MY breath is corrupt c. Some read this as it is in the margin of our Bibles My spirit is spent and so make his complaint to be that his vitall spirits were in a manner quite wasted and so consequently his life also that was preserved thereby But taking it as it is in our Translation the meaning must needs be that his breathing was stopped and marred or rather that his breath was infected and stunk through some inward putrefaction and so some Expositours understand that also chap. 19.17 My breath is strange to my wife c. And indeed it is clear that the drift of his words here was to shew that by the decay of his body he might plainly see that his death could not be farre off to which purpose is that also which follows my daies are extinct that is the light of my life is in a
starved to death for want of food Vers 14. His confidence shall be rooted out of his tabernacle c. That is say some Expositours out of his body his bodily strength whereon he trusted shall be utterly destroyed Or every thing wherein he placed any confidence shall be utterly rooted out of his dwelling place namely his riches children c. and it shall bring him to the king of terrours that is this rooting his confidence out of his tabernacle or his broken confidence the despair he shall fall into upon the rooting out of his confidence shall bring him to the chiefest and greatest of all terrours or to death which is indeed to a naturall man the most terrible of all terribles as a heathen could say and so consequently also to the devil who in regard of the terrours wherewith he at last affrights those wicked men whom at first by his flattering temptations he drew into sin and in regard of those eternall torments wherewith he shall torment them may well be called the king of terrours Vers 15. It shall dwell in his tabernacle because it is none of his c. That is the king of terrours mentioned in the foregoing words Or rather destruction misery and want whereof he had spoken before vers 12. shall dwell in his tabernacle As in reference thereto he had said before vers 13. It shall devour the strength of his skin so in reference thereto again he saith here It shall dwell in his tabernacle because it is none of his that is Destruction shall take possession of his dwelling place because he got it by unjust means and so indeed in right it is none of his As for the following clause brimstone shall be scattered upon his habitation the meaning of it is either 1. That God should utterly burn up his dwelling place to wit either with storms of thunder and lightning from heaven which is of a sulphureous nature as by the savour thereof may be sometimes discerned or with very showers of fire and brimstone or 2. That God should make the place of his habitation barren and desolate salt and brimstone being usually esteemed signes and causes of barrennesse in a land according to that Deut. 29.23 The whole land thereof is brimstone and salt and burning that it is not sown nor beareth nor any grasse groweth therein this may seem the more probable because of the word scattered which is here used brimstone shall be scattered upon his habitation or 3. That God should destroy him and his with some strange and horrible judgement as once he did Sodome and Gomorrha for thus as in allusion to that the Scripture is wont to expresse unusuall and stupendious judgements as Psal 11.6 upon the wicked he shall rain snares fire and brimstone and a horrible tempest and so again Ezek. 38.22 and that Bildad did allude to that destruction of Sodome and Gomorrha we may the rather think because Iob and these his friends dwelt not farre from those parts and lived not long after the time when those cities were destroyed so that the memory of that judgement must needs be fresh amongst them And yet withall it is likely that he did covertly also put Iob in mind how his cattel and servants were consumed with fire from heaven chap. 1.16 Vers 16. His roots shall be dryed up beneath and above shall his branch be cut off This may be inferred as an effect of that which he had said before brimstone shall be scattered upon his habitation to wit if that be understood of the barrennesse of the land wherein he dwelt But I conceive the plain meaning of these words to be this that he shall utterly be destroyed root and branch he and all that belongs to him according to that Mal. 4.1 All that doe wickedly shall be stubble the day comes that shall burn them up saith the Lord of hosts it shall leave them neither root nor branch for the wicked man is here compared to a blasted tree as before chap. 15.30 of which see the Note there Vers 18. He shall be driven from light into darknesse c. Herein may be comprehended that by the miseries that God shall bring upon him he shall be violently turned out of a prosperous condition into an estate of dismall and dolefull distresse and dishonour and sorrow but yet doubtlesse the chief thing intended herein is that he should be at last also driven from the light of this world into the land of darknesse the grave yea into that utter darknesse of hell for therefore to explain these words is that following clause added of being chased out of the world Vers 19. He shall neither have son nor nephew c. That is he shall leave no posterity behind him neither son nor sons son wherein he plainly strikes at Iob that had lost all his children Vers 20. They that come after him shall he astonied at his day as they that went before were affrighted At his day that is the day of his destruction that observable day when God shall at length render to the wicked man according to his works according to that Psal 137.7 Remember O Lord the children of Edom in the day of Ierusalem and Psal 37.13 The Lord shall laugh at him for he seeth that his day is coming The meaning therefore of these words is that the judgement of God upon the wicked man shall be so grievous and fearfull and thereupon so notorious that it should be famous in succeeding times and the very report of it should astonish those that live then though they never saw it even as it did affright those that went before or that lived with him who were eye-witnesses of the vengeance that was inflicted on him Vers 21. Surely such are the dwellings of the wicked and this is the place of him that knoweth not God That is of every ungodly man concerning which see the Note 1 Sam. 2.12 It is as if he had said Certainly as sure as God is just this is and this will be at last the portion of all wicked men and hypocrites that do not truly fear God to this their stately dwellings shall at last be brought and to this all their great wealth and pomp shall come and therefore do not deceive thy self Iob by thy present condition it is evident what thou hast been and if thou wilt not hearken to thy friends to repent and turn unto the Lord thus as all other wicked men doe thou must expect to end thy daies CHAP. XIX Vers 2. HOw long will ye vex my soul and break me in pieces with words Because Bildad began his Reply with that disdainfull expostulation How long will it be ere you make an end of words chap. 18.2 Iob addressing himself here to answer him begins after the same manner and retorts the expostulation upon him and his other two friends Nay saith he How long will ye vex my soul and break me in pieces with words therein giving them to
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
severe wrath against his enemies yet to his people he should be the authour of all perfect happinesse PSALM III. The Title A Psalm of David when he fled from Absalom It is not improbable that this Psalm was composed by David in the very time of his withdrawing himself from the rage of Absalom if we consider first that the time was long secondly how carefull David was to redeem all times of any freedome for any spirituall services and thirdly that he was thereto inabled by the speciall inspiration of Gods spirit Yet the words may well bear it that it was composed afterward to expresse how he was affected in that time of his distresse thereby to sound forth the praises of God Vers 1. Lord how are they encreased that trouble me c. It is said 2 Sam. 15.12 that this conspiracy was strong for the people encreased continually with Absalom and chap. 17.24 that Absalom passed over Iordan he and all the men of Israel with him which was according to Hushai's counsell vers 11. I counsell that all Israel be generally gathered unto thee from Dan even to Beersheba as the sand that is by the sea for multitude And hence it is that David here complaining to God upon whom he casts his grief and care mentions this three severall times that his enemies were so many expressing himself by way of admiration to shew how strange it was that so many should so suddenly without any cause fall off from him whom God had anointed to be their king to set up an ambitious youngster as his son Absalom was to reign over them Vers 2. Many there be which say of my soul c. That is of me See the Note Gen. 27.4 There is no help for him in God that is no hope or possibility of help And thus they animated one another against him and did thereby exceedingly wound his soul either first out of an Atheisticall contempt of God boasting that now they had such a strong party that God should not be able to help him and indeed we see with what confidence Ahithophel spake 2 Sam. 17.2 I will come upon him while he is weary c. and all the people that are with him shall flee and I will smite the king only or secondly because they judged thus from that sore calamity that God had brought upon him in the insurrection of his own son against him or thirdly because they judged that God had forsaken him for his sin in the matter of Uriah which probably might be the reason that moved Ahithophel though so great a Politician to joyn with Absalom for so we see Shimei concluded 2 Sam. 16.8 Selah Divers opinions Expositours have concerning the meaning of this word which is three severall times inserted in this and often in other Psalms but very little clear evidence of reason there is in any thing they alledge as the ground of their opinions That which hath most shew of likelyhood is either first that it is set as a musicall pause to shew that in that place the singers were for some time to make a stop in their singing which may seem the more probable because we find this word no where in Scripture but in this book of the Psalms and in the song of Habakkuk and in both alwaies at the end of a verse unlesse it be in these few places to wit Psal 55.19 and 57.3 and Habak 3.3 9. or secondly that it was a Note to mind the singers that in that place they were to lift up their voices which is grounded upon this that the word seems to be derived from an Hebrew word that signifieth to elevate or lift up These two I say are the most probable opinions Only withall we must know that the end of either of these was to signifie the observablenesse of the foregoing passage as here how considerable this sad condition of David was that his enemies should say there was no help for him in God They that hold it was a musicall pause say it was to give a hint that men should seriously ponder of that which was then said and they that hold it was for the lifting up of the voice or as some think to shew that the foregoing passage was to be sung twice do likewise conceive that hereby was signified how admirable and observable that was for all that heard it Vers 3. But thou O Lord art a shield for me my glory and the lifter up of my head He tearms God his glory first because God had given him and he knew would still give him cause of glorying in his favour and help secondly because he had honoured him and so would still by giving him victory over his enemies and this he opposeth to the shame that lay now upon him when he was glad to fly for the saving of his life and thirdly because it was the Lord that had advanced him to that glorious condition of being king over his people and therefore he doubted not but that he would maintain and protect him therein And then again he tearms him the lifter up of his head first because God did comfort and support his dejected spirit and keep him from sinking under his afflictions secondly because through Gods grace to him he was inabled to bear up his head with confidence and comfort according to that Luk. 21.28 And when these things begin to come to passe then look up and lift up your heads for your redemption draweth nigh thirdly because God had often and he knew still would deliver him out of troubles and raise him from any dishonour and reproach that should be cast upon him as it is said that the king of Babylon did lift up the head of Jehoiachin when he freed him out of prison 2 King 25.27 and fourthly because he had exalted him to be king and therein he doubted not but he would continue him according to that Psal 110.7 He shall drink of the brook in the way therefore shall he lift up the head Vers 4. I cryed unto the Lord with my voice c. Why was it not enough to say I cryed unto the Lord but that these words must be added with my voice I answer first because he would covertly imply that in stead of spending his breath as in their afflictions many do in vain and uselesse complaints and murmurings against God he rather chose to call upon God for help secondly because he would hereby oppose the lifting up of his voice in prayer to their clamours and insultations as if he had said Their outcryes shall not put me to silence whilst they lifted up their voice in such outcryes against me God hath forsaken him there is no help for him in God this stopped not my mouth but I cryed to the Lord with my voice and thirdly to shew that by reason of the strength of his affections he not only prayed within himself but also out of the fervency of his spirit poured forth his desires in vocall
prayer As for the following words and he heard me out of his holy hill it may be meant both of Gods hearing him out of heaven which is sometimes in the Scripture called Gods holy hill as Psal 15.1 who shall dwell in thy holy hill and also of the hill of Sion and that because the Ark was there the sign of Gods spirituall presence amongst them and probable it is that David by this expression intended to intimate that though he was now driven from Gods holy hill and had sent back the Ark thither as is related 2 Sam. 15.25 yet he doubted not but thence God would hear his prayer Vers 7. Arise O Lord save me O my God c. Though David had the Cherethites and Pelethites and Gittites with him 2 Sam. 15.18 and many others that fell not off to Absalom yet his trust was in God and not in them As for the following words for thou hast smitten all mine enemies upon the cheek bone they may imply the shame and dishonour that God had cast upon them concerning which see the Note Job 16.10 But I rather think the meaning to be that Gods hand had been heavy upon them as when a man strikes one so on the cheek that he beats out his teeth which is added in the next clause thou hast broken the teeth of the ungodly Yet some conceive that ungodly men are compared here to wild beasts whose teeth being broken they are disabled to doe hurt as formerly Vers 8. Salvation belongeth unto the Lord c. That is It is only in his power to save and it appertaineth to him to save those that by Covenant are his people which is more fully expressed in the next clause thy blessing is upon thy people PSALM IV. The Title TO the chief Musician on Neginoth That is on stringed instruments for so the word Neginoth is translated Habak 3.19 It seems the Psalms which David composed he distributed amongst the severall companies of the Levites that were the holy singers in the Tabernacle and Temple some to one company some to another and accordingly this was delivered to the Master of that Quire that played on stringed instruments Vers 1. Hear me when I call O God of my righteousnesse c. That is Thou that art the witnesse judge maintainer and revenger of mine innocency and the righteousnesse of my cause And doubtlesse this is meant of the cause of his Regall dignity whereto God had anointed him So that though the time and occasion of composing this Psalm be not expressed yet we may well think it was composed when some opposition was made against him concerning the kingdome to wit either by Absalom or rather because the words vers 2. How long will ye turn my glory into shame seem to imply a longer opposition by Saul or his family and their abettors after Sauls death Thou hast enlarged me when I was in distresse c. The meaning is that God had often enlarged his heart with joy and comfort when he was as a man imprisoned through grief and sorrow or rather that God had often freed him out of great streights and troubles As for the following words have mercy upon me and hear my prayer see the Notes upon 1 Kings 8.30 Vers 2. O ye sons of men how long will ye turn my glory into shame c. This is added as the fruit of his foregoing prayer to wit that he doubted not of Gods protection to which end he turns his speech here to his enemies O ye sons of men how long will ye turn my glory into shame By the common consent of almost all Expositours the Hebrew words here translated sons of men do signifie men of eminency and renown above others at least such as thought so of themselves and therefore are these words translated men of high degree Psal 62.10 and so also Psal 49.2 and by his glory here is meant either his innocency which his enemies sought to traduce or rather the honour that God had put upon him in making him his anointed king which he saith they sought to turn into shame first because they charged him that he ambitiously and treasonably sought to wrest the Crown from his lawfull Sovereign and from his seed and so by their slanders sought to make the people to look upon him as a rebell rather then the Lords anointed and secondly because they despised and derided him and in his low estate insulted over him Ye shall see what his Anointing will come to Is it likely that Gods Anointed should hide himself in rocks and dens or fly to the Philistines for shelter c. as Shimei triumphed over him when he fled from Absalom 2 Sam. 16.8 and thirdly because they sought with shame to cast him down from that dignity whereto God had advanced him and so utterly to ruine him Why this is expressed by way of Interrogation we may see in the reasons given for the like expression Psal 2.1 It is as if he had said O ye that exalt your selves so much in your greatnesse how is it that after so many manifestations of Gods favour to me and of his chusing of me to be your king you are still so bold or foolish as to seek to turn my glory into shame And accordingly also we must understand the following clause how long will ye love vanitie and seek after leasing to wit that therein he chargeth them first with taking great delight and pleasing themselves in those plots against him which would prove vain devices and lying imaginations and such as they would never be able to bring to effect see the Note Job 15.35 secondly that though they pleased themselves with many colourable pretences for their opposing of him yet they would all prove vanity and lies see the Note Job 15.31 and thirdly that it was merely for preferment and reward for honours and riches that they opposed him the Lords anointed wherein they exposed themselves to Gods displeasure for worthlesse transitory things that were mere vanity and wherein they should never find that happinesse they expected Vers 3. But know that the Lord hath set apart him that is godly for himself Doubtlesse this David speaks concerning himself as if he should have said Whereas the Lord rejected Saul for his impiety he hath chosen me whom he hath endued with true piety that I might advance godlinesse and religion in the land and indeed this expression of Gods setting him apart for himself seems to have relation to that of Samuel to Saul 1 Sam. 13.14 The Lord hath sought him a man after his own heart and that which God said to Samuel 1 Sam. 16.1 I will send thee to Iesse the Bethlehemite for I have provided me a king among his sons Yet withall we see it is expressed indefinitely that the Lord hath set apart him that is godly for himself that is that the Lord will own every truly pious man as one of those whom he hath chosen and set apart from the
in worshipping him with all possible reverence but also that he would doe it with a truly pious heart his joy when God had delivered him should not make him the lesse but the more carefull not to offend God And thus also by opposing this promised piety to the wickednesse of his enemies whereof he had spoken in the foregoing verses he doth hereby encourage himself that God would surely hear his prayer Vers 8. Lead me O Lord in thy righteousnesse c. Some by thy righteousnesse here understand that way of righteousnesse which God hath prescribed in his word wherein David being conscious to himself of his own weaknesse desires to be guided by the spirit of God that he might not turn aside out of that way and that saith he because of mine enemies that is lest they should draw me into any way of wickednesse or that they may not find any thing in me for which to upbraid me or to insult and triumph over me and for which they might seem justly to persecute me But then others understand hereby the righteousnesse of God Lead me O Lord in thy righteousnesse that is for or according to thy righteousnesse thy faithfulnesse and justice as if he had said As thou art a righteous God faithfull in making good thy promises and so art wont to prosper the righteous and destroy the wicked conduct me safely and prosper me in all my wayes because of mine enemies that continually lye in wait for my life And thus accordingly we must understand the next clause also make thy way straight before my face that is cause me to walk right on in the wayes of thy commandements without turning aside or carry me safely through those many perplexities and difficulties that lye in my way and bring me to the end which thou hast promised Vers 9. Their throat is an open sepulchre This David saith of his enemies either only generally to imply how insatiably bloudy they were after the destruction of himself and other the faithfull servants of God even like an open sepulchre that still is ready to devour all the dead that are laid into it or else more particularly to imply first that with their speech they sought to destroy him as by their lies and slanders by tempting him to sin against God by flattering him and so endeavouring to draw him into a snare or secondly with relation to their cruell threatnings that they breathed forth nothing but slaughter and destruction against him according to that Prov. 1.12 Let us swallow them up alive as the grave and whole as those that goe down into the pit or thirdly to imply the loathsomenesse of their blasphemies against God his truth and people and other the wicked language they uttered which coming from the rottennesse and corruption of their hearts might the rather be compared to the stench of an open sepulchre And then besides in regard of their seeking to entrap him unawares he might compare them to an open grave whereinto a man in the dark may suddenly fall not seeing any danger The Apostle Rom. 3.13 alledgeth these words though spoken of Davids enemies in particular to prove the common corruption of all mankind not Gentiles only but Jews also and that because naturally there is the same fountain of corruption in all mankind and as under the person of David both Christ and all his members are described even all the regenerate so under the persons of Davids enemies all the wicked of the world are described However clear it is that what David here saith concerning his enemies is to imply his danger thereby and so to move God to protect him and destroy his enemies Vers 10. Destroy thou them O God c. Or make them guilty that is by punishing them make known their guilt let them fall by their own counsels or from their counsels that is let their counsels come to nought As for the following clause Expositours judge diversly of the casting out there mentioned cast them out in the multitude of their transgressions to wit that David prayeth that they might be cast either out of the Church or out of the kingdome or out of the world according to that Job 18.18 He shall be driven from light into darknesse and chased out of the world or that being shut out of heaven they might be cast into hell But I should rather think that the meaning is more generall to wit that David prayeth that God would not prosper them in their attempts but cast them away and utterly destroy them Vers 11. But let all those that put their trust in thee rejoyce c. Either David desires that they might rejoyce upon Gods manifestation of his love to them in their own persons or else rather that the Lords dealing with him might be to them an occasion of great joy to wit when thereby they should see how carefull God is to defend and blesse his righteous servants and to destroy their enemies And the same is intended in the last clause of this verse let them also that love thy name be joyfull in thee that is those that love thee yet withall by the Name of God may be meant his word or whatever else it be whereby God is made known Yea as the Name of those men hate is hatefull to them and the Name of those they love is delightfull to them so they that love God they love his very Name PSALM VI. The Title TO the chief Musician on Nâ—ginoth upon Sheminith For the first part of the Title see the Note upon the Title Psal 4. and concerning Sheminith see the Note 1 Chron. 15.21 This is the first of those that are commonly called the seven Penitentiall Psalms the other six are the 32 38 51 102 130 and the 143. Vers 1. O Lord rebuke me not in thine anger c. That is Correct me not in thine anger for so this word rebuke is often taken in the Scripture as Rev. 3.19 As many as I love I rebuke and chasten and by this which he desires that God would not correct him in his anger nor in his sore displeasure is meant either that God would correct him gently and moderately and so that which he prayeth against may be that severity which God useth sometimes in correcting his own children or else that God would not lay his hand upon him in wrath by way of satisfying his justice but in fatherly mercy to correct him as his child and not utterly to destroy him as an enemy according to that Jer. 10.24 Correct me but with judgement not in thine anger lest thou bring me to nothing Vers 2. Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed That is my most inward parts see the Note Job 30.17 Very probable it is which some gather from these words to wit that Davids aim in this Psalm was to set forth how he was affected in some sore fit of sicknesse or to teach Gods
of our deliverances to thee without the least self-respect and 2ly with as much affection as possibly I can not praising thee with my lips when my heart is far from thee I will shew forth all thy marvellous works But how could he doe this the wonderfull works of God being infinite in number I answer Either this must be restrained to the miraculous deliverances which God had wrought for him and his people or the meaning must be that he would speak of the severall sorts of his marvellous works or else he shews hereby not what he should be able to doe but what he did desire and would endeavour to doe Vers 2. I will be glad and rejoyce in thee c. To wit as acknowledging thee the only authour of all my joy I will sing praise to thy name O thou most high that is who dost every way transcendently excell those that are highest and greatest here in this world And this title David gives God in this place because in his marvellous works for him and his people he had shown himself such Vers 5. Thou hast rebuked the heathen c. See the Note upon Psal 6.1 This implyes that his enemies were many as it were from severall nations combined together against him thou hast put out their name for ever and ever to wit either by destroying them utterly that so they may be no more named amongst the living and by degrees their very memory perish together with them or by bringing them to such a reproachfull ruine that they lose thereby all that glory and renown they had formerly gotten Vers 6. O thou enemy destructions are come to a perpetuall end c. If we read this as it is in the margin of our Bibles The destructions of the enemy are come to a perpetuall end and their cities hast thou destroyed c. the meaning seems then to be clearly this O Lord thou hast put an end to the destructions which the enemy began to make amongst thy people and thou hast destroyed their cities whereas they thought to have destroyed ours But reading it as it is in our Bibles it may be understood either to be spoken ironically O thou enemy destructions are come to a perpetuall end and thou hast destroyed cities c. as if he had said O thou enemy thou hast fâ—nished the ruine thou didst intend to bring upon us by destroying our cities to which then that must be opposed which follows in the next verse But the Lord shall endure for ever c. Or else it must be understood as spoken by way of insultation over the proud enemy as it he had said Whereas thou O proud enemy didst resolve never to give over destroying till thou hadst brought all to ruine destructions thou seest are come to a perpetuall end thou shalt no more for ever destroy as thou beganst to doe thou hast indeed destroyed cities c. but vers 8. the Lord shall endure for ever he hath prepared his throne for judgement that is it belongs to him to judge the world as a righteous judge and though therefore he doth it not at all times he will certainly doe it Vers 9. The Lord also will be a refuge for the oppressed That is Such they shall esteem him and such he will be unto them Vers 10. Thou Lord hast not forsaken them that seek thee That is those that endeavour to approve themselves to thee that they may enjoy thy favour or those that by faith do pray unto thee and indeed this last is chiefly here meant Vers 11. Declare among the people his doings That is Not only amongst the Israelites but also amongst the nations far and near Vers 12. When he maketh inquisition for bloud he remembreth them c. That is the people mentioned in the foregoing verse or the humble mentioned in the following clause he forgetteth not the cry of the humble And this phrase when he maketh inquisition for bloud implyeth first that though shedders of bloud may escape for a time yet they shall sooner or later be called to an account secondly that no excuses or pretences shall clear or secure those that are indeed guilty of bloud and thirdly that God makes precious account of the bloud of those of whom the world makes no reckoning at all Vers 13. Consider my trouble O thou that liftest me up from the gates of death That is say some Expositours from the counsels and plots of mine enemies making the ground of this expression to be the custome of all nations in making the gates of their cities the place where they sat in counsell concerning the affairs of the Common-wealth See the Note Gen. 22.17 But rather I conceive that by being lifted up from the gates of death is meant his being delivered from desperate dangers wherein he seemed to be nigh unto death from the jaws of death from the mouth and brink of the grave which indeed those words thou that liftest me up seem much to favour See the Note Job 38.17 Yet by the gates of death may be meant the power and dominion of death which agreeth with that expression of the Apostles of deaths reigning Rom. 5.14 Vers 14. That I may shew forth all thy praise in the gates of the daughter of Sion c. That is in the solemn assemblies of the inhabitants of Sion for they used to be in the gates of Jerusalem And why the inhabitants are called the daughter of Sion see in the Note upon 2 Kings 19.21 and the elegancy is observable of opposing here the gates of Sion to the gates of death mentioned in the foregoing verse God lifted up David from the gates of death that he might praise him in the gates of Sion Vers 16. The Lord is known by the judgement which he executeth c. This may be meant generally of all the judgements which God executeth on wicked men because they do all shew forth the power and holinesse and justice of God but rather here that judgement seems to be particularly intended which is expressed in the following words the wicked is snared in the work of his own hands because nothing doth more notably discover the wisedome power justice and providence of God then when he causeth wicked men to be entangled by their own cursed practises In the close of this verse these words Higgaion Selah are added Concerning Selah see the Note Psal 3.2 As for that word Higgaion it signifyeth meditation and therefore it may seem added to imply that the foregoing clause was worthy mens most serious thoughts yet some take it to be some tearm of musick Vers 17. The wicked shall be turned into hell c. By hell in the Scripture is sometimes meant the grave as Psal 16.10 Thou wilt not leave my soul in hell but if nothing else were intended here there were nothing then threatned to these wicked wretches but what is common to the godly together with them It must therefore be understood here I
as it were to leap and sparkle when it riseth and doth with admirable swiftnesse run its course about that vast compasse of the heavens and yet is not wearied And indeed by the account of the best Mathematicians within the compasse of a day and night it passeth over one and twenty thousand and six hundred miles of the earth Vers 6. His going forth is from the end of the heaven and his circuit unto the ends of it c. That is from the East it goeth to the West and so round about under the earth to the East again Yet some conceive that under these words his circuit the Suns moving Northward and Southward according to the severall seasons of the year is also comprehended and that by the ends of the earth may be meant the severall places of the Suns rising and setting As for the following clause and there is nothing hid from the heat thereof either the meaning is that there is nothing neither man nor beast tree nor plant that can be hid from the scorching heat thereof or that there is nothing so deeply hid in the bowels of the earth which doth not feel the enlivening heat of the Sun or the effectuall operation thereof Vers 7. The law of the Lord is perfect converting the soul c. By the law here is meant the whole word of God see the Note Psal 1.2 or the whole doctrine of salvation for any doctrine in Scripture is called law as the law of works and the law of faith Philip. 3.27 And it is said to be perfect because it is faultlesse and doth perfectly reveal the will of God in all things necessary unto salvation And thus David passeth to that which was his chief drift in this Psalm namely to shew how far the instruction of the word which God hath afforded his people doth surpasse that of the creatures by the creatures much may be learnt concerning God but in his word he hath perfectly revealed all things necessary unto salvation and it is said to convert or restore the soul because it doth restore men to life that were dead in sin or generally because it doth restore men to a good condition that are fallen from the blisse of their first estate according to that of the Apostle Act. 26.18 As for the 2 clause the testimony of the Lord is sure making wise the simple why the word is called the testimony of the Lord see in the Note Exod. 25 â— 16. And it is said to be sure because it is so unquestionably certain and true and to make wise the simple because those that are of meanest capacities may hereby be made wise unto salvation if they be humble and not highly conceited of their own wisedome neither is there any true wisedome in men till hereby they are made wise Vers 8. The statutes of the Lord are right c. That is They do clearly and plainly teach men that which is right and direct them in the right way the commandement of the Lord is pure enlightening the eyes that is enlightening men with knowledge or comforting them in their sorrows Vers 9. The fear of the Lord is clean enduring for ever c. If we understand this as some do of that filiall fear of the Lord which is in all the godly that is said to be clean because it purifies mens hearts and waies and to endure for ever because even in heaven the Saints shall fear and reverence the Lord or because this fear must alwaies be in the people of God and will bring them unto life eternall And if we understand it of the worship of God that may be called clean because of the inward and outward purity that God requires in those that serve him and we know it must be for ever in the Church of God But here evidently it is the Word that is called the fear of the Lord. For as God is sometimes called fear because he is the object of our fear as Gen. 31.53 Iacob sware by the fear of his father Isaac and Psal 76.11 bring presents to him that ought to be feared or to fear as it is in the Originall so the word or law of God is here called the fear of the Lord because the law was given with fearfull majesty and the Word it is that worketh in men a due fear and reverence of God and that teacheth men how to worship him And why this may be said to be clean see also Psal 12.6 As for those words enduring for ever they intend either that the Word is an eternall and unchangeable law which shall alwaies be continued in the Church or that the truths contained therein shall for ever be found sure and certain and likewise that it is the means to bring men to live for ever in heaven In the last clause the judgements of the Lord are true and righteous altogether the commandments of God are called his judgements either because they are the commandments of him who is the judge of the world or because according to them he will judge men or because of the threatnings of judgements thereto annexed or because God hath therein declared what he hath judged or determined that men should doe and they are said to be true and righteous altogether both to signifie that they are all such and that they are perfectly and exactly such Vers 10. Sweeter also then the honey and the honey comb That is the honey that of its own accord drops from the comb which is accounted the sweetest Vers 11. Moreover by them is thy servant warned c. To wit to avoid the sins he was subject to both in regard of his generall and particular calling as he was Gods anointed king and in expressing this he tearmeth himself Gods servant as rejoycing in his walking in Gods waies which he had said were so delightfull to him As for the following clause and in keeping of them there is great reward it may imply 1. that God is wont abundantly to reward all those that sincerely endeavour to keep his laws and 2. that the very keeping of them is in it self a reward sufficient there being so much sweetnesse and so much of the first fruits of life eternall enjoyed therein Vers 12. Who can understand his errours c. This may be inserted here in reference to severall foregoing passages as that vers 7. The law of the Lord is perfect but alas we are so far from observing it perfectly that no man can tell how many waies he breaks it or the words of the foregoing verse By thy law I am preserved from much evil but alas in many things we offend all They that keep thy law shall be richly rewarded but who can tell how many waies they transgresse it so that it is thy grace in pardoning my sins that I must rest upon and not mine own righteousnesse and therefore saith he cleanse thou me from secret faults Vers 13. Then shall I be innocent c. To wit if
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
wit that there went nothing out of his lips when he prayed but his heart was affected accordingly and so what he desired for them he desired it sincerely from his very soul Thirdly others take it thus that if his prayer prevailed not for them yet it brought back a blessing upon himself God did recompence it into his bosome at least his heart was replenished with comfort thereby Fourthly others understand it of the same blessings that either he desired that of God for his enemies which he could be glad might be done to himself or that God did that for him which he did beg of God for his enemies both which do imply how sincerely he prayed for them the like whereto we find Psal 79.12 Render unto our neighbours seven-fold into their bosome c. And fifthly others say it is meant of his praying for them in secret which may be alledged as a clear proof that he did it sincerely as truly grieving for their misery and desiring their recovery and not for ostentation or making shew of that which was not in his heart And indeed as they are said to laugh in their bosome or as we say in their sleeve that rejoyce in secret but do not shew it openly so they may be said to mourn or pray in their bosome that do it secretly no body taking notice of any such thing which may also seem the more probable because this word bosome doth often in the Scripture signify secrecy as Prov. 21.14 A gift in secret pacifyeth anger and a reward in the bosome strong wrath and Psal 89.50 I do bear in my bosome the reproach of all the mighty people But the third and fourth of these Expositions I think are most agreeable to our Translation Vers 15. But in mine adversity they rejoyced and gathered themselves together c. To wit to rejoyce and triumph together at my troubles and to consult and bandy together to further mine utter ruine yea the abjects gathered themselves together against me that is the scumme of the people and I knew it not which is added to imply either his integrity in that he never suspected any such thing as not being conscious to himself of any cause that he had given them to use him so or his danger in that not knowing their evil purposes he was the lesse able to prevent them or their dissembling and fawning upon him at the same time which made him fearlesse of any such plots that they had against him They did tear me and ceased not to wit with their scoffs and calumnies and reproaches which agreeth with that Matth. 7.6 Give not that which is holy unto the dogs neither cast ye your pearls before swine least they trample them under their feet and turn again and rend you Vers 16. With hypocriticall mockers in feasts c. This is meant either of Sauls proud courtiers who when they sat gorging themselves at their full feasts could rail against poor David and seek his death or else of those court parasites or base scurrilous jesters that for the filling of their bellies would say any thing against David to please those that entertained them they gnashed upon me with their teeth to wit as if they would eat me Vers 17. Lord how long wilt thou look on c. That is only look on and not come in to my help rescue my soul from their destructions my darling from the lions see the Notes Psal 22.20 21. Vers 19. Neither let them wink with the eye that hate me without a cause To wit by way of scoffing and rejoycing at my misery for this may be expressed by winking whence is that Prov. 10.10 He that winketh with the eye causeth sorrow Vers 20. They devise deceitfull matters against them that are quiet in the land That is that would fain have lived quietly and peaceably though the contrary be pretended that we are the great disturbers of the kingdomes peace Vers 21. Yea they opened their mouth wide against me c. See the Note Job 16.10 Vers 22. This thou hast seen O Lord c. This is spoken as in opposition to that triumphing of his enemies at his misery mentioned in the foregoing verse Aha aha our eye hath seen it as if he had said Whilst mine enemies rejoyce in seeing my miseries my comfort is that thou Lord hast seen them too though thou hast suffered them to goe on as if thou didst not see them yet I know well that thou hast seen both my troubles and their malicious practises and insultations over me Keep not silence see the Note Psal 28.1 Vers 24. Iudge me O Lord my God according to thy righteousnesse To wit whereby thou art wont to plead the cause of the innocent against those that oppresse them see the Note Psal 26.1 Vers 26. Let them be ashamed and brought to confusion together that rejoyce at mine hurt c. As if he should have said As they gathered themselves together vers 15 to insult over me and to plot mischief against me so let them be confounded together implying that God was able as with one blow to overwhelm them all together with confusion though they were never so many As for the following words let them be clothed with shame see the Note Job 8.22 Vers 27. Let them shout for joy and be glad that favour my righteous cause c. That is Let those that favour me though they be not able to help me be glad both on my behalf and likewise through experience they shall have thereby of thy readinesse to help the oppressed yea let them say continually Let the Lord be magnifyed c. And this he covertly opposeth to his enemies exalting themselves as desiring that God might be exalted maugre their pride and lifting up themselves above his people PSALM XXXVI The Title A Psalm of David the servant of the Lord. So he stiles himself here because God had anointed him to serve him as king in the government of the kingdome of Israel and in the confidence hereof he seeks to God in this Psalm for help against his wicked enemies Yet some conceive it is rather because being to set forth herein the profanenesse of Atheisticall wretches that would not be subject to God and yet flourished whilst the godly were in trouble he would hereby imply that for all this he would be and rejoyced to professe himself to be the servant of the Lord. Vers 1. The transgression of the wicked saith within my heart that there is no fear of God before his eyes That is His wicked life doth testify to me within my heart from the wickednesse of his life it seems to me or I do certainly conclude that there is no fear of God before his eyes And this last clause is alledged by the Apostle Rom. 3.18 to prove the sinfull and corrupt disposition of all naturall men Vers 2. For he flattereth himself in his own eyes c. To wit by perswading himself upon false deceitfull
manner his heart gathereth iniquity to it self to wit either 1. by adding sin to sin in that he covers over his malice with such horrid hypocrisie or 2. by inventing and contriving all the severall waies he can to ensnare me or doe me some mischief thereby seeking to satisfy and please his corrupt lusts and affections or 3. which I like the best by observing all he can in me and drawing what he can from me and so laying all up together in his mind as the ground of his unjust surmises and censures concerning me or of encouraging himself with hope of my ruine or of plotting some mischief against me when he goeth abroad he telleth it that is he acquaints his companions for their encouragement with all that he had observed in me or with that iniquity those unjust surmises he had gathered concerning me or the wickednesse he had plotted against me Vers 7. All that hate me whisper together against me That is Both mine open and secret enemies or both he that came thus to visit me and his companions to whom he imparts his counsels Vers 8. An evil disease say they cleaveth fast unto him c. That is an incurable disease or an irrecoverable mischief hath so seized on him that he can never be rid of it Yea because it is in the Hebrew a thing of Belial cleaveth fast unto him many Expositours hold that hereby is meant some disease or mischief that God had brought upon David in a way of vengeance for some horrid wickednesse he was guilty of as if he had said An evil disease or mischief with a vengeance doth now cleave fast unto him Vers 9. Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me That is hath insolently and ungratefully and in a most reproachfull and contemptuous manner risen up against me and abused me when I was in an afflicted and dejected condition For in this phrase of lifting up his heel against him he seems to allude to a beasts kicking at his master by whom he is fed or the custome of mens spurning at or trampling upon those that are cast down on the ground in a way of despight and contempt It is probable that David meant this of Ahithophel or of some other that was in speciall favour with him yea it may be meant of many the singular number being put for the plurall But yet because David was a type of Christ and Christ in his sufferings was a pattern of all the faithfull and doth indeed suffer in all his members our Saviour affirms that these words were fulfilled in Judas his betraying him Joh. 13.18 that the Scripture may be fulfilled He that eateth bread with me hath lift up his heel against me And though some conceive that Christ did omit the first words mine own familiar friend in whom I trusted purposely because Christ did from the beginning know that Judas would betray him Joh. 6.64 and could not therefore trust in him yet I do not see but that the whole verse was applyable to Judas and was intended by our Saviour though he only mentioned the last words and that because Christ chose him to be one of his disciples his constant houshold attendants whom he tearmed his friends Joh. 15.15 and did alwaies carry himself friendly to him as to the rest washing his feet amongst others and tearming him friend even when he came to betray him Matth. 26.50 friend wherefore art thou come as indeed his kissing of our Saviour did also carry an outward semblance of friendship on his part and because it was indeed a matter of trust at least in the judgement of others that the word of reconciliation and power to work miracles should be committed to him that he should be admitted to such a familiar converse with Christ and that he should be peculiarly trusted with the bag Joh. 12.6 Vers 10. But thou O Lord be mercifull unto me c. As if he should have said Though so many do either openly or by secret treachery seek my ruine and though they now confidently conclude I shall rise up no more yet do thou Lord shew me mercy and raise me up that I may requite them that is that I may punish them according to their demerits as by turning them out of his court or by some such publick dishonour But however this he desired not out of any thirst after private revenge but out of zeal for Gods glory and the welfare of the godly in the land and as knowing that by his place being the supreme magistrate he was bound to punish all evil doers Vers 11. By this I know that thou favourest me because mine enemy doth not triumph over me This may be understood as an expression of Davids in the time of his sicknesse or distresse as if he had said By this I know well that thou favourest me because mine enemies I am assured shall not prevail over me But rather I conceive that it is added by way of rejoycing for his deliverance the Psalm being composed by him when God had recovered him or at least when he was in a way of recovery professing that hereby he was confirmed in the assurance of Gods love to him or more particularly of Gods good will in appointing him to govern his people because he had not suffered his enemies to triumph in his ruine Vers 12. And as for me thou upholdest me in mine integrity c. Some understand this of the safety and prosperity of his outward condition which the word integrity in our Translation will not well bear It is meant therefore of the integrity of his heart and spirit thou upholdest me in mine integrity that is because of the justice of my cause and because of mine uprightnesse or rather in the midst of all these tryals thou hast kept my heart sincere towards thee and hast not suffered me to turn aside out of the right way And settest me before thy face for ever that is thou hast taken me to be one of those whom thou dost singularly favour and hast therefore chosen me to attend and serve thee in that Regal power thou hast conferred upon me see 1 Kings 10.8 whom thou wilt have in continuall remembrance over whom thou wilt still keep a watchfull eye that as thou hast at present so thou mayest still upon all occasions deliver me and preserve me and whom thou wilt admit to enjoy thy blessed presence for ever in heaven Vers 13. Blessed be the Lord c. Amen and Amen This word Amen subjoyned in the close of any prayer signifies both an earnest desire that what is prayed for may be and a firm believing that so it shall be And whereas the Hebrews divide the Psalms into five books which yet Luke speaks of as one intire book â—earming it the book Psalms Act. 1.20 here they end the first book And indeed with the like close of Amen and Amen and Hallelujah all
of truth and meeknesse and righteousnesse some conceive that these are spoken of as the chariot whereon he should ride in triumph and become glorious and renowned in the world However I conceive they do clearly affirm that as by these Solomon should prosper in the exercise of his regall power and become a glorious King and not only by outward pomp much lesse by violence injustice and oppression as many other princes sought to doe according to that Prov. 20.28 Mercy truth preserve the King and 16.12 the throne is established by righteousnesse so also much more that Christ should prosper and prevail first by truth that is his faithfulnesse in making good his word to all that rely thereon and by the truth of the Gospel revealed wholly by him secondly by meeknesse causing him not to disregard the meanest and to spare pardon his bitterest enemies when they submit themselves to him see Za. 9.9 and thirdly by righteousnesse both in being exactly just to all in the administration of his regall power and also by bringing in that everlasting righteousnesse Dan. 9.24 whereby sinners are justifyed before God yea and by making his subjects also inherently righteous Yet some hold that truth and meeknesse and righteousnesse are here mentioned not as the means whereby he should prevail but as those things for the maintenance whereof his power should be imployed And thy right hand shall teach thee terrible things That is By thine own almighty power without any help from others thou shalt accomplish those things wherein thou shalt be terrible to thine enemies For this expression that his right hand should teach him terrible things seems only used to imply either that by his power he should be enabled to doe terrible things because teaching enables men to doe what they are taught or that by his almighty power he should experimentally see what great and terrible things should be done by him Vers 5. Thine arrows are sharp in the heart of the kings enemies c. That is in the heart of thine enemies O king which is added to intimate the reason of his prevailing namely because God had appointed him to be king over Sion Now by his arrows are meant both first the words of the Gospel and the preaching thereof which with great efficacy do pierce the hearts of men and it may well be which some adde that it is said in the heart of the kings enemies because the words of Christ when they enter the hearts of men are wont to stick and remain there whence also is the like expression concerning Christ Isa 49.2 in the shadow of his hand hath he hid me and made me a polished shaft c. and secondly the judgements wherewith he strikes his obstinate enemies And accordingly we must understand the following clause whereby the people fall under thee to wit either that by his judgements Christ should slay them or that by his Gospel they should either be brought to fall down and adore him and submit themselves to him being thenceforth dead unto sin and living unto righteousnesse or else should be wounded mortally for indeed to some they are the favour of life unto life and to others the savour of death unto death 2 Cor. 2.16 Vers 6. Thy throne O God is for ever and ever c. These words of the Psalmist in this and the following verse are alledged by the Apostle Heb. 1.8 9. to prove the Godhead of Christ And indeed though Princes are sometimes called Gods of which see the Note Exod. 22.28 yet because no mortall man is any where in the Scripture called God absolutely it must needs be that the Psalmist did intend this principally of Christ And the like may be gathered also from that which is said here concerning the eternity of his kingdome and the exact righteousnesse of his kingdome seeing Solomon sat not long on his throne and towards the later end of his reign swerved strangely from his former righteousnesse Yea because Solomons kingdome was so soon shatter'd in his son Rehoboam lest the faith of Gods righteous servants that had heard of the promise made to David concerning the perpetuity of his kingdome should be stagger'd hereby it is most probable that the Psalmist did here purposely seek to stablish their hearts by putting them upon the expectation of a king that was to come out of that stock but greater then he whose throne was to continue indeed for ever and ever Vers 7. Thou lovest righteousnesse and hatest wickednesse c. As Christ hath alwaies manifested this in the righteous exercise of his regall power so especially in his suffering the wickednesse of his people so much he hated it to be punished in his own body that so he might also satisfy Gods justice and present his people pure and spotlesse before him therefore that is to this end that thou mightest love righteousnesse and hate iniquity see the Note above vers 2. God thy God hath anointed thee with the oyl of gladnesse above thy fellows Now for the understanding of this we must know that there may be herein an allusion either to the ointment wherewith Solomon was anointed on his wedding day above his fellows above his companions and Bride-men as being far more precious then theirs and which therefore may be called the oyl of gladnesse because it was used on a day of such gladnesse or else to the oyl wherewith he was anointed at his Coronation called the oyl of gladnesse because it made glad not Solomon only but the people also over whom he was to reign see 1 Kings 1.39 40 and wherewith it may be said that he was anointed above his fellows both because he was exalted thereby above all his brethren and because through the unction of Gods spirit which was signifyed thereby he excelled all the Princes of the earth in wisedome as is largely expressed 1 Kings 4.30 31. c. But however principally no doubt this is meant of Christ and his anointing with the Holy Ghost according to that Act. 10.38 God anointed Iesus of Nazareth with the Holy Ghost and with power and that either with respect to his outward inauguration to his office at his Baptisme when the Holy Ghost came down upon him in the likenesse of 〈◊〉 dove Matth. 3.16 or to the superabundant powring forth of the gifts of the Holy Ghost upon his humane nature And then this is called the oyl of gladnesse because as in the sign oyl was accounted an emblem of gladness being much used in times of feasting and gladness Psal 23.5 Thou preparest a table before me in the presence of mine enemies thou anointest my head with oyl my cup runneth over and not only good to make the face to shine but also to chear the heart Ps 104.15 whence it is that the oyl of joy is opposed to mourning Esa 61.3 so in the thing signified thereby the anointing of Christ with the Holy Ghost was in Christ the cause of all the blisse comfort
words in thy sight are added either 1. to imply that God judged it evil according to that usuall phrase in the Scripture of doing that which was evil in the sight of the Lord or 2. to intimate that it was a wickednesse very displeasing to God there being in the phrase used an allusion to men that are wont to discover their displeasure in their countenances when they are angry which agreeth well with that which is said of this very sin of Davids with the wife of Urijah 2 Sam. 11.27 the thing which David had done displeased the Lord or rather 3. hereby to aggravate his wickednesse that he had not feared to doe that in the sight of the Lord which he was very carefull to hide from the eye of man The greatest difficulty in these words is why David should say that he had sinned only against God seeing the wrong that he had done to many by his sins was so notorious as to Bathsheba and Urijah and those that were slain with him and to all that he had drawn in to be instrumentall to him in his sins and that thereby took occasion to blaspheme yea to the whole kingdome who were by these foul sins exposed to Gods wrath and actually indeed involved in the miseries of a civill war when Absalom and Sheba rebelled against him Now though to this some answer that Davids meaning was that God was the only Judge that could punish him for the evil he had done and that because kings have no other tribunal above them by which they can be tryed and condemned so that though when subjects sin they may be said to sin against God and the king yet when kings sin it may be said of them in regard of their subjection to punishment that they only sin against God and others that his meaning was that God only knew the evil he had done and so they would make this expression Against thee thee only have I sinned parallel with that Matth. 18.15 If thy brother shall trespasse against thee c. that is by a private offence which thou only knowest Yet I conceive the true answer is this that these words Against thee thee only have I sinned and done this evil in thy sight are to be taken as spoken not simply but comparatively as if he had said Though I have many waies sinned against men yet the wrong I have done to man is nothing in comparison of the wrong and dishonour and contempt I have done unto thee O Lord and so consequently my grief for the injury I have done to men is nothing in comparison of the anguish I find in my soul for the offence I have committed against thy Majesty and for despising thine eye that was upon me And indeed by the like phrase the captivity of the Jews in Babylon is called an evil an only evil Ezek. 7.5 that is the greatest evil that ever befell that nation And this agrees fully with that acknowledgement David made of his sinne when Nathan charged him with it I have sinned saith he against the Lord. Neither could any thing be spoken if we thus understand the words that could tend more clearly to the aggravating of his sinnes and the discovery of the danger of his condition and consequently to make way to pardon then this doth to wit that he had sinned against the great God of heaven and earth that had done so great things for him because this is indeed the greatest aggravation of all sinne whatsoever that it is an offence against God and because from hence he could not but inferre that however his sinnes might be hidden from men yet they could not be hidden from God though man had no power to punish him yet that could not free him from Gods judgements though men should excuse or extenuate his sinnes yea though all the world should acquit and absolve him yet enough it would be for ever to wound his soul that his own conscience told him he had sinned against God That thou mightest be justifyed when thou speakest and be clear when thou judgest 1. Some referre this to the first words of the Psalm vers 1 2. Have mercy upon me O God c. that thou mightest be justifyed when thou speakest c. that is that it may be clearly seen that thou art faithfull and just in making good thy promises which may be referred either to the generall promises made in the Word concerning Gods pardoning penitent sinners as that Deuter. 30.1 2 c. or to that particular promise God had made to David of a perpetuall kingdome that should be settled on his seed and be clear when thou judgest that is that men may not say when thou correctest thy servants that thou dost not stand to thy promises Again 2. some referre these words to the clause immediately going before Against thee thee only have I sinned c. that thou mightest be justifyed when thou speakest and clear when thou judgest for the clearing whereof they say that this particle that that thou mightest be justifyed c. doth not imply that this was the end of Davids sinning but that this was a supernaturall event that followed thereupon David doth not say that he sinned purposely that God might be justifyed but that this event did through the all-ruling providence of God follow upon his sinning against God that God was justifyed in what he had spoken and cleared when he judged And if it be questioned wherein God was justifyed and cleared by occasion of Davids sinne to this they answer 1. that Gods faithfulnesse was hereby singularly approved in that notwithstanding David had provoked the Lord to displeasure by committing such grosse sinnes yet God continued faithfull in making good his promises to him both those generall promises of being mercifull to him in his justification and salvation and that more speciall promise of giving him a seed that should have an eternall kingdome settled upon him which was made good to him yea and that too by Bathsheba with whom he had sinned or 2. that Gods justice and faithfulnesse was hereby manifestly set forth in that though God failed not to make good his promises to him yet withall he did also make good the evil he had threatned against him by the prophet Nathan and was most just in bringing that evil upon him So that whereas when David fell so foulely with whom God had made a covenant that of his seed he would raise a Saviour to his Church some might be ready to cavill that now there was no likelyhood that from a man thus fallen from the state of holinesse a seed should be raised by whom Gods elect should be saved and thus some blame might be charged upon God for suffering one whom he had so highly honoured thus to fall David here on the contrary professeth that his sinne was so farre from being any just ground of the least aspersion that could be cast upon God that rather by his sin the justice and
is all sorts of men of all nations though but dust and ashes poor frail helplesse creatures might hereby be encouraged to draw near in prayer unto him the glorious God of heaven and earth And thus the words do also covertly imply a prophecy concerning the calling of the Gentiles Vers 3. Iniquities prevail against me c. Here David mentions another great mercy which God affords his Church for which they were especially bound to praise him and that is his pardoning their sins and it is added here as that which must encourage them to goe to God in prayer of which he had spoken in the foregoing verse Iniquities prevail against me as for our transgressions thou shalt purge them away which is as if he had said Though our iniquities be such that they may justly provoke thee to displeasure yet thou wilt pardon them and purge them away to wit by an expiatory sacrifice which shall be offered up for them For by this phrase of iniquities prevailing against him divers things may be implyed as 1st that his opposition against them had not been such but that they had overcome and foyled him 2ly that they had brought him into subjection and bondage to them 3ly that they were so many and great that he was not able to bear them but was likely to sink under the burden of them and 4ly that they had brought Gods judgements upon him and indeed by other passages in this Psalm it seems probable that it was composed when the people of God had been under some sore judgement As for Davids expressing this in the singular number Iniquities prevail against me whereas the following words are in the plurall number as for our transgressions thou shalt purge them away the reason of this is either because he speaks in the name of the whole people as it were collectively in one body and that the rather as being their king and head or else because this Psalm being intended as a form of thanksgiving for the use of the people he would hereby teach every man as it were by his example to confesse his own particular sins Vers 4. Blessed is the man whom thou chusest c. Here still farther mercies are added for which God was in a speciall manner to be praised in Sion and he begins with that of Gods chusing them of his own free grace to be his people this being the first spring of that mentioned in the foregoing verse to wit his pardoning their sins and then in the following words addes divers others Blessed is the man whom thou chusest and causest to approach unto thee to wit by receiving them to thy favour who were enemies by nature by taking them into so near a relation to thee as to be thy peculiar people yea thy children such as may continually have free accesse unto thee as are through Christ made one with thee and to whom thou wilt communicate thy self unto all eternity that he may dwell in thy courts see the Notes Psal 15.1 and 23.6 we shall be satisfied with the goodnesse of thy house c. See the Note Psal 36.8 Vers 5. By terrible things in righteousnesse wilt thou answer us O God of our salvation c. That is Because of thy righteousnesse to wit thy faithfulnesse which moveth thee to make good thy promises to thy people see the Note Psal 51.14 or thy justice which moveth thee to aid all those that are wronged and oppressed thou wilt answer us when we call upon thee from thy tabernacle and temple which is one of the Priviledges of Gods people mentioned in the foregoing verse and that by executing strange and unusuall judgements upon our adversaries and by many miraculous deliverances afforded us which shall be terrible to our enemies and dreadfull to thine own people and it is likely that David speaks of these terrible things in reference to the signs and miracles which God wrought in Egypt and at the giving of the law As for the following clause wherein he tearmes God the confidence of all the ends of the earth and of them that are afarre off upon the sea this is added either 1. to imply that the Gentiles should also be sharers with the Jewes in these mercies when they also should become the people of God or 2. to intimate that by those forementioned terrible things which God should work for his people many that dwelt farre off from his people should be wonne to pray unto and to trust in God or 3. to set forth the power of this God who should doe such great things for his people and so give them such speciall occasion to praise him in Sion by shewing that all the inhabitants of the world far and near have their dependance wholly upon God in whom they live move and have their being see the Note Psal 22.9 whence it is also that by a secret instinct of nature all nations are moved to look to God in their dangers though they be indeed ignorant of the true God Vers 6. Which by his strength setteth fast the mountains being girded with power That is which God being endued with an almighty power doth cause the mountains to stand fast so that neither the winds nor flouds can remove them nor do they sink under their own weight as great buildings of men often do for want of a firm foundation I conceive that David adds this large description that here follows of the great works of God throughout the world either 1. to shew that it was no such strange thing that God should extend grace at last to the Gentiles as well as to the Jews since from the first creation God had been very good to all the inhabitants of the world and had done great things for them or 2. to set forth the mighty power of that God from whom his people expect such terrible things to be done for them or 3. because though all the world receive benefit from these great works of God yet only Sion looks on them as blessings from God and returns him praise for them Vers 7. Which stilleth the noise of the seas the noise of their waves and the tumult of the people Some conceive that the last words and the tumult of the people are added by way of explaining what he meant in the first words to wit Gods appeasing the tumults and insurrections of unruly people whereby kingdomes and common-wealths are indangered and indeed by seas and the waves thereof in the Scripture great armies and tumults of people are usually meant as Jer. 51.42 and so Esa 17.12 13 see also the Notes Psal 46.3 6. But I rather chuse the plainer exposition that in the first words he speaks of Gods stilling the seas to wit both by keeping them within their bounds that they overflow not the land and by making them quiet at his pleasure when they are most tempestuous and that then in the next words he adds that after the same manner likewise he stilleth the tumult of
for them do find acceptance with thee And now referring this to Christ the acceptable time mentioned may be that when he had fully accomplished the work of mans redemption according to that clause of our Saviours prayer Joh. 17.1 Father the hour is come glorify thy son see also Heb. 5.7 O God in the multitude of thy mercy hear me in the truth of thy salvation that is with that salvation which in all faithfulnesse and truth thou hast promised thy servants Vers 18. Deliver me because of mine enemies That is because their rage and violence is so great against me even seeking my life or because though I be not worthy of deliverance yet they in regard of their wickednesse and unjust persecuting of me are certainly worthy to be destroyed or that they may not triumph over me and be hardened in their sins and in their persecuting of the righteous and innocent but that rather I may triumph over them Vers 20. Reproach hath broken mine heart c. This may be meant of the reproaches wherewith they reproached both God and himself As for those words which are added and I looked for some to take pitty but there was none c. how they were accomplished in Christ when all his acquaintance stood afar off from him Luk. 23.49 see the Note before vers 8. Yet they may also imply that Christ had not the least assistance from man in the work of our redemption Vers 21. They gave me also gall for my meat and in my thirst they gave me vinegar to drink That is In stead of comforting me by their scoffing and opprobrious speeches they added to my affliction as if they should have given me gall and vinegar in my hunger and thirst The last clause concerning their giving him vinegar to drink was doubtlesse literally accomplished in Christ when they gave him vinegar upon the Crosse Matth. 27.48 and therefore it is said Joh. 19.28 I conceive in reference to this place that when Christ said I thirst which was the occasion of their giving him vinegar to drink he spake this purposely that the Scripture might be fulfilled As for the first clause they gave me also gall for my meat divers learned men think that was also literally accomplished in Christ when coming to Golgotha Matt. 26.34 they gave him vinegar to drink mingled with gall But because this was only mingled with the drink and cannot therefore so properly be said to be given him for meat therefore this may seem more questionable though I see not why the words should be restrained to so strict a sense Vers 22. Let their table become a snare before them c. There is in these words an allusion to birds who going to feed on the meat that is laid as a bait for them are often catched in a trap or snare and the imprecation herein expressed seems also to have reference to the complaint in the foregoing verse as if he had said As they have given me gall for meat and vinegar for drink so let their plenty and dainties prove no better in the conclusion then gall and vinegar to them whence it may be that the Apostle Rom. 11.9 citing this place but not tying himself to the very words but only to the sense adds these words and a recompence Let their table be made a snare and a recommence unto them But however by their table here is meant first their outward bodily food and so the curse is that their plenty on their table and consequently whatever might be to them a support of life and a means to refresh them might prove an occasion of insnaring them in sin and of bringing mischief and destruction upon them as is evident by those more generall words that follow and that which should have been for their welfare let it become a trap and 2. of the word of God the food of their souls and so the curse is that by perverting the Scripture and by their not believing the word of the Gospel they should be the more hardened and so this their spirituall food should prove the savour of death unto death unto them which may well be acknowledged to be intended here because the Apostle Rom. 11.9 c. applies this with the following verses to the blindnesse of the Jews I know that some hold that this Let their table become a snare was accomplished in the Jews when being assembled to eat the Passeover at Jerusalem they were there besieged taken and destroyed by the Romans And how we ought to judge of such imprecations as these see in the Note Psal 28.4 Vers 23. Let their eyes be darkened that they see not c. According to that which is threatned Deut. 28.28 concerning which see the Note there and make their loyns continually to shake to wit through fear or weaknesse or the pressure of intolerable burdens Vers 24. Pour out thine indignation upon them and let thy wrathfull anger take hold on them This implyes many and grievous judgements such as they should no way be able to escape and should be of long continuance and besides inflicted in a away of wrath and this some do particularly restrain as they do also the following verse to the finall destruction of Jerusalem and the wrath that did thenceforth seize upon the Jews see 1 Thess 2.16 Vers 25. Let their habitation be desolate and let none dwell in their tents To wit by destroying their land towns and cities together with the Temple or by destroying them and their posterity in a great measure and causing the rest to be carried away as captives into strange countries which agrees with that our Saviour did also threaten the Jews with Matth. 23.38 Behold your house is left unto you desolate Vers 26. For they persecute him whom thou hast smitten c. That is They insult over and with all despight and cruelty seek utterly to ruine me and others whom thou as a father hast corrected and it may also be peculiarly applyed to Christ who was Isa 53.4 5 smitten of God and afflicted wounded for our transgressions and bruised for our iniquities and to the same purpose is the following clause and they talk to the grief of those whom thou hast wounded to wit by scoffing at them and by upbraiding them with their sufferings Vers 27. Adde iniquity to their iniquity c. It may be read as in the margin it is Adde punishment of iniquity to their punishment that is Let them be punished with one plague upon another or Let them be punished eternally where there shall be a supply of never-ceasing wrath But reading it as it is in our Text the meaning must needs be as if he had said As they have added affliction to my affliction so let them be delivered up to a reprobate sense that they may adde sin to sin till they have filled up the measure of their iniquity As for the following clause and let them not come into thy righteousnesse either the desire
to be destroyed c. then the drift of the Pen-man of this Psalm might be to keep the people from being too much dejected especially from being polluted with the superstition and profanenesse of the nations amongst whom they lived in so lasting a captivity as seventy years to wit by propounding herein to them the example of the stedfast faith and piety of the holy Levites how they could not be intangled by the delicacies of Babylon but still groaned longed after Zion how they could not be wonne to do any thing that might be a dishonour to their God and their religion yea how they foretold the destruction both of the Edomites Babylonians vers 7 8. which shewed that they expected a time of deliverance 3. that those words here there we sat down are either to imply their long continuance in Babylon or else to set forth hereby their wearinesse after this toilsome labour or rather their sadnesse and sorrow for sitting is usually mentioned in the Scripture as the gesture of mourners as Job 2.12 So they that is Jobs friends when they found him in such a sad condition sat down with him upon the ground seven daies seven nights c. Jer. 15.17 I sat alone because of thine hand for thou hast filled me with indignation Lam. 2.10 The elders of the daughter of Zion sit upon the ground keep silence 4. that it is expressed that they sat down wept by the rivers of Babylon 1. because Babylon was a countrey full of goodly rivers see Ezek. 1.1 Dan. 10.4 the chief whereof were Tigris and Euphrates 2. because the captive Jews were not suffered to dwell amongst the Babylonians in their towns cities they being as odious to the Babylonians as formerly they had been to the Egyptians but were assigned to have their habitation by themselves in the countrey that they might there be set a work in their servile field-imployments so they lodged in the open field or at the best in some poor tents and cottages which there they reared up for themselves by the river side or 3. because they were wont when they had any leasure to retire thither by themselves and there to sit down bewail their condition or 4. that this might imply that the pleasures of Babylon which consisted much in their goodly rivers could not make them forget their sorrow for Zion but that even there they sat down and poured forth many sad penitentiall tears when they remembred Zion that is in what a sad condition poor Zion lay and how they were deprived of that comfort in Gods presence and publick worship they had formerly enjoyed Vers 2. We hanged our harps upon the willows in the midst thereof Because it may seem very improbable that the Levites should have so much leisure as to mind the saving of the musicall instruments of the Temple which are all comprehended under the harps here mentioned when the Babylonians were with such rage burning the city Temple of Jerusalem and making such a slaughter as they did amongst the inhabitants and when therefore they must needs have enough to doe to secure their own lives or that the mercilesse plundering souldiers would shew them so much favour as to let them retain their musicall instruments therefore some Expositours take these words We hanged our harps upon the willows to be only a figurative proverbial expression meaning only that there they bad adieu to their musicall instruments being brought into such a sad and dolefull condition But because there follows in the next verses an historicall relation of what the Babylonians said to them and what they answered again I conceive it is clear that the Psalmist relates what was actually done namely that they did indeed hang up their harps upon the willows in the open fields thereby shewing how little they regarded them and giving the Babylonians to understand in whose sight they did this that the pleasant shade of those willows by the rivers sides could not tempt them to make use of their musicall delights when as their souls were so oppressed with sorrow for the miseries of Zion Neither seems it to me so improbable either that the Levites should in that confusion of the sacking of Jerusalem endeavour with all sollicitous care to reserve to themselves and to carry away with them those holy precious remainders of the Temples utensils as memorials of Gods Zion and the delight they had formerly taken in Gods worship there and which in Gods good time they might hope again to use in the holy service of God as they had formerly done and haply as hoping they might allay their sorrow in their captivity by some musicall refreshings though afterwards they found themselves so overpressed with sorrow that they could not take any delight therein or that the Babylonians should afford this favour especially if we consider that they might out of curiosity desire to hear what the skill of the Hebrews was in those kinds of melody for which also see the following verse Vers 3. For c. This word shews that here another reason is given why they hanged up their harps upon the willows they that carried us away captives required of us a song they that wasted us that is that sacked us pillaged us laid our city on heaps as the Hebrew word signifies required of us mirth to wit not so much out of a desire to delight themselvs with the musick of the Hebrews or to heare what their skill was in playing singing though that some might have respect to as is before noted as by way of scoffing at them insulting over them Sing us say they one of the songs of Zion as if they had said what is your God dead to whom you were wont to sing If he were formerly delighted with your musick why do you give it over And observable it is that the Psalmist doth expresse this that it was they that carried them away captives that required this of them for this was 1. to imply how unreasonable a thing it was that they that had brought them into such a sad condition should require mirth of them 2. to imply the courage of these poor captives that being in bondage could yet in this refuse to gratify their lords masters Vers 4. How shall we song the Lords song in a strange land That is being in exile where we are overpressed with sorrow both for our own sufferings the sad condition wherein Zion lyes what heart do ye think we can have to sing especially considering that the Lord doth hereby call us to mourning Yea how dare we profane the holy songs of Zion composed for the worship of the Lord our God by singing them to an idolatrous heathenish people to make them merry and so to expose them to their derision and scorn This I conceive is the drift of this their answer Yet there may be in these words also a covert
who is indeed the coeternall wisdome of God the Father see the Note chap. 1.20 Nor may we think that Solomon speaks here impertinently in that having spoken of the wisdome that is in men consisting in their obedience and conformity to the word law of God whereby they attain length of daies c. he should now come to speak of the wisdome of God whereby the world was created for this wisdome that is in man flows from that Christ is the authour of it it is indeed a kind of participation of that divine wisdome And accordingly the scope of Solomon in inserting this here may be either 1. the more to endear that wisedome to us which is here pressed upon us if the son of God be the authour of it if it flows from that wisdome whereby the world was created have we not cause to prize it the more or 2. to assure us that all the blessings here promised to them that seek after wisdome shall be made good to them seeing by that wisdome that invites us hereto the world was created Vers 20. By his knowledge the depths are broken up This may be meant of the great channels hollow places in the earth made for the receiving of the waters when God separated them from the earth in the creation Gen 1.9 for which see the Note there as likewise Job 38.8 or else of the fountains flouds breaking out from the nethermost parts of the earth even as if the earth did cleave it self asunder to give them a passage And indeed these are called depths Deut. 8.7 a land of brooks of water of fountains and depths that spring out of valleys and hils Vers 21. My son let not them depart from thine eyes c. That is wisdome discretion which are mentioned in the next clause keep sound wisdome discretion yea this word them may comprehend all the precepts and instructions here given for the gaining of wisdome with all the reasons given to move them to seek it and particularly that which was before said concerning the Lords creating the world As for that expression let them not depart from thine eyes it is doubtlesse used with respect to that above vers 3. Bind them about thy neck c. implyes that we should never forget them yea that they should be the delight of our eyes Vers 22. So shall they be life unto thy soul c. That is wisdome and discretion shall make thy soul active lively in the works thereof or rather they shall quicken thee in the inward man animating thy soul which otherwise is but a spiritual carcase as thy soul doth animate thy body This I take to be the plain meaning of these words yet this word they so shall they be life may comprehend all that is comprehended in that clause in the foregoing verse let them not depart from thine eyes And because soul is usually taken for the whole man in the Scripture some take these words so shall they be life unto thy soul as a promise of long life here eternall life hereafter As for the second clause grace to thy neck see the Note chap. 1.9 Vers 23. Then shalt thou walk in thy way safely c. That is thou shalt walk in the way of wisdome without danger of erring and thy foot shall not stumble that is being freed by wisdome from mans naturall blindnesse weaknesse carelesseness there shall be nothing to make thee stumble or rather Then shalt thou walk in thy way safely that is thou shalt prosper be safe whereever thou goest in all thine affairs thou shalt walk without danger or fear of danger and thy foot shall not stumble to wit neither into sin nor any evil whatsoever Vers 25. Be not afraid of sudden fear c. Which is all one as if he had said Thou shalt not be afraid of sudden fear neither of the desolation of the wicked when it cometh that is the havock and desolation which wicked men shall make when in an hostile manner they shall break in upon the place where thou livest or rather of the desolation which God shall bring upon wicked men Vers 26. For the Lord shall be thy confidence and shall keep thy foot from being taken To wit either in the snares of sin or misery Vers 27. Withhold not good c. That is Withhold not any good thing from them to whom it is due whether by the laws of justice equity or charity as just debts where they are owing the hirelings wages any thing that hath been lost or committed to a mans trust or the alms we are bound to give to them that want or any other act of charity whatsoever And accordingly we must understand the following clause for if we understand the first words of withholding any thing that is in justice due then the meaning of the following clause may be this when it is in the power of thine hand to doe it that is though thou hast power to withhold it and to bear thy self out in the doing of it But if we understand the first clause of withholding any act of charity from those that stand in need of our help then the meaning is clear that we must not withhold doing them good when we have power to doe it there may be also a reason hinted in the words to wit lest afterwards we become unable to doe it though we would And indeed it seems the more probable that the words are at least chiefly meant of withholding alms from the poor because the following verse speaks also of giving Say not unto thy neighbour Go and come again and to morrow I will give when thou hast it by thee though I know that some do extend that also to deferring payment of what is in justice due Vers 31. Envy thou not the oppressor and chuse none of his waies See the Notes Psal 37.1.8 Vers 32. For the froward is abomination to the Lord c. Because of that before v. 30. Strive not with a man without cause c. some by the froward here understand such as are contentious quarrelsome with men but I rather conceive that thereby is meant such stubborn men as will by no means be wonne from carrying themselves perversly towards God see the Notes 2 Sam. 22.27 Job 5.13 but his secret is with the righteous that is he is to them an intimate friend as such revealeth to them his secret counsell see the Note Psal 25.14 his fatherly affection to them which is hidden from the world Yea some do understand this particularly of Gods making known to them what torments are reserved for those that by wickednesse do flourish in this world Vers 33. The curse of the Lord is in the house of the wicked but he blesseth the habitation of the iust To wit though it be never so poor a cottage Vers 24. Surely he scorneth the scorners c. Who they are that are here
her or at least to shew who they are that reap no good by wisdomes invitations Vers 8. Reprove not a scorner lest he hate thee c. As if he had said and so thou shalt to no purpose expose thy self to his malice withall shalt be an occasion of farther sin to him But now this must be understood only of those that after sufficient triall are by their continued obstinacy found to be incorrigible and so likewise it must be understood only of private reproofs for in the publick ministry the worst of men must be reproved Rebuke a wise man and he will love thee to wit sooner or later Vers 10. The fear of the Lord is the beginning of wisdome c. See the Notes chap. 1.7 and Psal 111.10 Here this is inserted either 1. as a reason why the wise and just man is the better for reproof instruction as is said in the two foregoing verses namely because such men do fear God or 2. to shew what it is wherein the wise are to be instructed to wit that they are to be taught to fear God or 3. rather to shew what that wisdome was and where men must begin to learn it whereunto they were invited before vers 6. Forsake the foolish and live goe in the way of understanding As for the following words and the knowledge of the holy is understanding the meaning is that true understanding consists not in the knowledge of naturall civill things but either 1. in the knowledge of the holy God for though that word the holy be in the plurall number in the Original yet we know the Scripture doth usually speak of God in the plurall number and it may seem most probable that the knowledge of the holy here is made to answer as it were the fear of God in the first clause as being the same in effect with that or 2. in the knowledge of holy things that is the holy mysteries of salvation revealed in the Scriptures or 3. the knowledge of the holy Saints servants of God And indeed these three are all one in effect for what is the knowledge of the Saints but the knowledge of those holy truths in the Scripture concerning God and his will which by the Spirit of God is wrought in them and which they teach others Vers 11. For by me thy daies shall be multiplyed c. See the Notes chap. 3.2 18 22. Psal 91.16 This depends as most Expositours conceive upon that which was said before vers 6. Forsake the foolish and live saith wisdome there and goe in the way of understanding then it follows here for by me thy daies shall be multiplyed c. And very fitly is this promise made upon wisdomes invitation of men to the feast she had made since the end of eating and drinking is to preserve life and lengthen mens daies Vers 12. If thou be wise thou shalt be wise for thy self c. See the Notes Job 22.2 3. This could not be said of the worldling because he is not wise for eternity But if thou scornest thou alone shalt bear it see the Note Job 35.8 The drift of the whole verse is as if Solomon or wisdome had said I speak not for mine own profit but for thine all the good or hurt according as thou obeyest or despisest my counsell will redound unto thy self Vers 13. A foolish woman is clamorous c. Many learned Expositours do understand this of the whorish woman of whom so much hath been formerly said conceive that she is here again described by wisdome or Solomon that young men might especially be warned to take heed of this sin And indeed the description that is here given of this foolish woman doth well suit the harlot as that she is clamorous for which see the Note chap. 7.11 that she knoweth nothing for though before it be said chap. 7.10 that she is subtle of heart in regard of her wicked craft cunning yet in regard of true wisdome understanding it may well be said that she knoweth nothing there being no sin that makes men and women more stupid and brutish then that doth Yea in the words that are afterwards here vers 18. used concerning those that are overcome by this foolish woman that he knoweth not that the dead are there c. there seems to be a clear reference to what was said before concerning the harlot ch 2.18 5.5 which indeed doth most prevail with me to account this the best exposition of the words But yet the truth is that the most of our best Expositours that with very great probability do otherwise conceive of this place namely that it was intended to be an allegoricall expression and accordingly some say that by the foolish woman here is meant either philosophy or pleasure or carnall reason or false doctrine or Antichrist others worldly wisdome that this is opposed to true wisdome before described others better that hereby is meant all sinfull folly whatsoever even whatever is contrary to that wisdome of God which is revealed in the Scriptures which is indeed no better then folly what shew soever it may make of wisdome that this sinfull folly is here set forth as wisdomes corrivall and represented under the person of some base beggarly harlot to shew that whatever men set their hearts upon besides God Christ and his grace they are guilty of spirituall adultery accordingly they understand the following words as that she is clamorous that is 1. generally that as Solomon saith elsewhere Eccles 10.14 a fool is full of words 2. more particularly that sinfull folly useth many arguments from the pleasure profit of it to draw men into it that in men of erroneous judgements wicked lives she is eager and violent to draw men into the crooked waies of errour and wickednesse and then again that she knoweth nothing that is that there is nothing of sound and saving knowledge in all the perswasions that are used to draw men into errour or wickednesse Vers 14. For she sitteth at the door of her house on a seat in the high places of the city Understanding this of the harlot it implyes 1. her idlenesse which is indeed the chief foment of lust and 2. her impudence in that openly and shamelessely at her door and in publick assemblies she seeks to entice men unto her But if we understand it allegorically according to what is noted upon the foregoing verse of sinfull folly it may imply 1. that sin in wicked men men of corrupt judgements in religion watcheth for all occasions and opportunities to corrupt seduce others 2. that she is impudent in tempting and solliciting all sorts of people 3. that she is full of proud vaunting boasting doth by her pomp carnal delights seek to inveigle men 4. that often she allures men by the hope of high places the countenance of great ones as having
assistance and therefore observable it is that Solomon saith not that the preparations of the heart are from man but in man and from the Lord. Yea if we should conceive that in the first clause the word are was to be understood as some translate it The preparations of the heart are in man but the answer of the tongue is from the Lord the meaning can be no more but this that when men have meditated in their hearts both what they will speak how and in what order they will speak it and so there are in their minds whole armies as it were of thoughts marshalled in order as in battel-array which the Hebrew word that we translate preparations or disposings doth clearly signify yet shall they for all this be no farther able to expresse themselves then as God shall enable them give them utterance nor shall they alwaies speak what they purposed but what God shall cause them to speak a multitude of thoughts they may have in their minds but without God they shall not be able to utter a word Vers 2. All the waies of a man are clean in his own eyes c. See the Note chap. 14.12 but the Lord weigheth the spirits that is he doth exactly know observe the souls hearts of men what their intentions the affections and dispositions of their minds are whether their hearts be purged by faith or no whether they be pure and sincere or profane and hypocriticall and so he discovers how vainly they deceive themselves and so condemns that which to them seems right Vers 3. Commit thy works unto the Lord c. To wit by taking direction from his word aiming in all things at his glory but see the Notes Psal 37.5 and 55.22 and thy thoughts shall be established that is thou shalt enjoy a sweet settlement tranquillity in thy thoughts and spirit or thy purposes desires shall be accomplished thy heart being confirmed with chearfulnesse to proceed on in those waies which shall be most effectuall for the accomplishment of them Vers 4. The Lord hath made all things for himself c. That is for his own glory and there are some that under these words comprehend not only Gods work of Creation but also the works of his continuall Providence to wit that he doeth all things for his own glory yea even the wicked for the day of evil that is say some Expositours that he might use them as his instruments for the punishment of others or rather that he might glorify himself by the manifestation of his justice in their deserved destruction The wicked both angels men were not created wicked by God but were made so by themselves yet God foreseeing what they would be made them that his glory might be advanced by their ruine whilest they continually doe what they can to dishonour him and to oppose his glory Vers 5. Every one that is proud in heart c. Not every one that hath pride in his heart but every one in whose heart pride rules reigns yea though he shew it not outwardly as many do is an abomination to the Lord to wit though outwardly he lives in never so gallant a condition and so God seems to give him all things according to his own hearts desire though hand joyn in hand he shall not be unpunished see the Note chap. 11.21 Vers 6. By mercy and truth iniquity is purged c. First Most of our best Expositours understand this of Gods mercy truth to wit that by Gods free grace in Christ and by his faithfull performance of the promises that he hath made to his people in him namely when they doe what he hath required of them in those his promises all the sins they have committed are perfectly expiated pardoned And indeed these words mercy truth are frequently thus taken in the Scripture as before chap. 14.22 2 Sam. 15.20 and in divers other places Again 2. many others understand it of mercy and truth in the people of God meaning by mercy and truth true mercifulnesse or mercifulnesse all justice and truth in mens dealing or mercy the profession and belief of Gods saving truth and that hereby iniquity is said to be purged not because these are the meritorious cause of purging men from their sins but either 1. because these are tokens and evidences of those whose sins are pardoned or 2. because these things do many times procure from God a remitting of temporall punishments as Ahabs humiliation did for him 1 Kings 21.19 3. because mercy and truth that is true faith working by love charity are the means of giving us an interest in that bloud of the Mediatour whereby our sins are purged So that the drift of these words they say is to shew that in all the sacrifices which were in those times offered for the purging away of sins God did not so much regard the pomp of their sacrifices and outward ceremoniall worship whereon the most of men did wholly rely as the spirituall graces of mercy and truth in those that offered them Both these Expositions I conceive are safe though the first seems to me the clearest And then accordingly for the second clause and by the fear of the Lord men depart from evil that is they avoid it or abandon it for the time to come the drift of that must be to shew either that when God of his mercy and truth doth acquit men from their sins it is upon condition that they return not to those sins again but that thenceforth they should fear God and serve him in holinesse and righteousnesse all the daies of their lives or else that as mercy and truth do clear us from sins already committed so the fear of the Lord preserveth us from sin for the time to come Vers 7. When a mans waies please the Lord he maketh his very enemies to be at peace with him To wit by over ruling their hearts so that though they hate him yet they shall not seek to hurt him or by inclining their hearts to love him and to doe him good or else by bringing things on either side to that passe that his enemies shall be in policy glad to seek to be at peace with him So that if by endeavouring to do that which may please God we provoke men to displeasure against us it matters not God can easily help this Vers 8. Better is little with righteousnesse c. To wit when the man that enjoyeth it is righteous and his little estate hath been gotten righteously then great revenues without right see the Notes chap. 15.16 and Psal 37.16 Vers 9. A mans heart deviseth his way c. That is whether he will goe or what he will doe but the Lord directeth his steps that is he connot take a step without Gods assistance he shall neither do nor effect any thing but according to the will and providence of God But see the Note above vers
1. Vers 10. A divine sentence is in the lips of the King c. That is a sentence agreeable to the word of God or as true certain as if it came from God himself It is indeed in the Original Divination is in the lips of the King that is as it were divination as if he should have said There is in the lips of kings a sagacity like that of diviners or the sentence which they pronounce and the words which they speak are as sure and certain as those of diviners are usually pretended esteemed to be And indeed though in the Scripture by divination is usually meant that divination of south-saiers which is condemned as an abomination Deut. 18.10 yet sometimes the word is used in a good sense as in Isa 3.2 where that which we translate the prudent is in the Original the diviner and yet thereby is only meant men of such a piercing judgement and deep reach that they are able shrewdly to ghesse at the future events and consequences of things as if they had a spirit of divination see also Mich. 3.6 Now accordingly Expositours do understand this Proverb four severall waies as 1. that because kings and so all other supream magistrates are Gods vice-gerents their sentences are to be esteemed as the oracles of God or 2. that kings are usually endued by God in whose place they sit with such singular wisdome and sagacity that they are able to bolt out the truth of things difficult abstruse and so when they come to hear or decide controversies or to give judgement in doubtfull cases they are wont quickly to discover any evil that is or hath been practised by the parties contending or by their witnesses and so they seldome or never mistake in pronouncing judgement as it is in the last clause his mouth transgresseth not in judgement implying that therefore it is a weaknesse folly in men either to attempt to deceive the supreme magistrate or any way to carp at his decrees or 3. that thus it is with wise pious kings who only indeed deserve the name of kings see 2 Sam. 14.20 and 1 Kings 3.27 28 because they are conscientiously carefull to search out the truth to speak the truth making the word of God their rule in all things and are not wont to pronounce sentence at any time without mature deliberation grave advice begging direction from God and because God doth in a speciall manner assist and direct their minds and tongues in searching out the most secret wickednesses and in giving judgement therefore their sentence is usually divine just and their mouth doth seldome erre in judgement or 4. that thus it should be with kings that they should wisely consider of all things search into the most secret causes so that they may still speak that which is right and may not at any time erre in judgement And indeed these two last expositions are clearly the best because there are two other Proverbs that follow vers 12 13. that must necessarily be expounded after the same manner I know the words may be also capable of some other expositions as that kings will have their decrees stand be accounted just whatever they be or that Princes other great mens words are usually esteemed as oracles and all their decrees are counted just whereas with poor men it is no way so But the former expositions are clearly the best Vers 11. A just weight and balance are the Lords all the weights of the bag are his work That is they were devised by his speciall providence direction and are ordained appointed by him they have as it were his seal upon them so that none may use any other if they do they must give an account of it to God and he will punish them for it see the Note also chap. 11.1 Vers 12. It is an abomination to kings to commit wickednesse c. To wit either to commit it themselves or that others should commit it they abhorre it in themselves and dare not doe it neither will they endure it in others And the meaning is only that thus it should be with kings or that thus it is with good kings see the Note above vers 10. For the throne is established by righteousnesse that is by executing justice in punishing the wicked or more generally by a constant care to obey Gods laws whether in prince or people Vers 13. Righteous lips are the delight of kings As namely men that will not lye nor slander judges that will give righteous judgement and wise faithfull counsellors that will not dissemble nor flatter but will speak that which is just and true though it be by way of shewing them any evil they have done or any thing else that may be extremely harsh and distastfull to their corrupt nature But see also the foregoing Notes vers 10. and 12. Vers 14. The wrath of a king is as messengers of death c. That is It is as terrible as sure a forerunner and token of unavoidable death presently to be expected as if many messengers should be sent to a man which shews the thing is certain to give a man notice that he shall be put to death or as if many should be sent to him to take away his life against whom there can be no hope to defend himself And the reason of this is because kings have such absolute power many severall waies to cut off any man with whom they are offended Indeed if their servants do but see them angry with any man they will be ready of their own accord to make him away But a wise man will pacify it to wit by his prayers to God by the mediation of friends or by his own wise calm and gracious speeches I know it may also be meant of a wise mans stepping in to pacify the kings wrath on the behalf of others But however the main drift of this clause is to set forth the excellency of wisdome in that hereby men can pacify the wrath of kings which no gifts nor tender of service can doe because they have no need of those things Vers 15. In the light of the kings countenance is life c. That is his lightsome and chearfull countenance is as the light of the sun is a means of chearing and reviving the hearts of men yea though they were before as dead men by reason of some bitter affliction sorrow and his favour is as a cloud of the later rain that is a great refreshing that which usually brings men to a flourishing and prosperous condition The Proverb may also be understood more particularly to wit that when a man was in danger of death by reason of a kings anger if he be pleased to look chearfully again upon him that will again re-assure life to him his favour in pardoning him when it is at last procured will be as a cloud of the later rain for which see the
may be either 1. that as a drunkard being besides himself nor well seeing or knowing what he doeth whilst he thinks to catch at a rose or any other flower or fruit doth in stead thereof lay hold on some thorn or briar and so sorely pricketh and scratcheth himself and is exposed to the laughter and derision of all that are about him so when a fool void of true wisdome and understanding thinks with a great deal of gravity to make use of some wise parable he doeth it so sillily that he thereby wrongs and shameth himself and becomes ridiculous to those that hear him or 2. that as a thorn runneth up into the hand of a drunkard and yet he feels it not so any wise saying in the mouth of a fool tends to his shame either because he doth foolishly make use of it or because it discovers the wickedness of his life not agreeable thereto but yet all the while he never perceiveth it But now if by the going up of a thorn into the hand of a drunkard be meant a thorns happening to come into a fools hand or his holding or lifting up a thorn or a goad in his hand then the meaning of the Proverb seems to be that as a drunkard being deprived of the use of his reason and having such a thorn or goad in his hand doth usually abuse it to his own hurt and the hurt of others pricking and scratching therewith sometimes himself and sometimes others that are about him so a senslesse wicked fool is so far from well using any wise and holy sentences any religious speeches or passages of Scripture that he doth usually pervert and abuse them according to that of the Apostle Peter 2 Pet. 3.16 where speaking of some obscure passages in Pauls Epistles he saith which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction and doth thereby many waies hurt both himself and others himself both because his perverting and profaning and abusing of such holy sentences and speeches doth notably discover his folly and wickednesse to his shame and may perhaps secretly gall his conscience but also because such a mans tongue shall condemn him and his judgement shall be the greater and then others not only because he seeks thereby to jear and abuse the holy servants of God but also because it must needs be a vexation to every good man to hear a wicked profane fool so basely mischievously to abuse sacred things and because many are brought hereby even to abhor religion it self And this I conceive is the fairest exposition of the words Only let me adde that because by a parable in Scripture sometimes a taunting proverb is meant see the Note Numb 21.27 therefore the meaning may be also that as a drunkard having got a thorn in his hand is wont to lay about him therewith doth usually hurt both himself others so doth a fool usually when he hath gotten a taunting parable in his mouth he is ready therewith to abuse every man that comes nigh him though indeed by reproaching others he doth chiefly wrong and abuse himself Vers 10. The great God that formed all things both rewardeth the fool and rewardeth transgressours This may be understood three severall waies as namely that the great God who being the Creatour is therefore the Lord of all the creatures doth 1. punish according to their deserts both those that sin through folly ignorance those that sin wittingly against conscience or 2. doth reward any good done by such men with temporall blessings or 3. doth give food raimēt all other necessaries both to fools to wicked ungodly men as well as to the wise righteous according to that Mat. 5.45 He maketh his sun to rise on the evil on the good sendeth rain on the just on the unjust this he cals rewarding them because these outward things are such things as Lords are wont to give to their bond-slaves as their pay for their labour But now if we read this Proverb as it is in the margin of our Bibles A great man grieveth all he hireth the fool he hireth also transgressours then the meaning must be either 1. that usually the great men of the world do vex oppress all that live under their power to the end they may the better bring their purposes to pass are wont to hire for their souldiers servants officers the worst sort of men both fools knaves both those that are void of all true wisdome goodnesse those that are desperately wicked that will not stick to aid them in all their detestable designs or 2. that great men tyrants are wont to lay heavy taxes upon the people then to bestow what they wrest thus from their subjects upon fools and parasites Vers 11. As a dog returneth to his vomit so a fool returneth to his folly This Proverb is cited by Peter 2 Pet. 2.22 And the drift of it is to shew 1. how filthy loathsome a thing sin is like a dogs vomit 2. how abominable a thing it is to return to a forsaken sin 3. that usually fools forsake their sins for a time not because they begin to hate the sin but merely because of the terrors of their consciences or some evil their sins have brought upon them as the dog casts up what he hath eaten not because he dislikes the meat but because it griped his stomack made him sick 4. how brutish wicked fools are that will return to those very sins that have perhaps lately brought such gripings of conscience and other great miseries upon them even as a dog licks up his vomit forgetting the pains which a little before it had wrought in his bowels Vers 12. Seest thou a man wise in his own conceit there is more hope of a fool then of him That is of a simple ignorant or a wicked man and that because the one will be instructed the other will not the one sins of ignorance the other against knowledge then besides God resisteth the proud giveth grace to the humble Ja. 4.6 Vers 13. The slothfull man saith There is a lion in the way c. See the Note ch 22.13 Ver. 14. As the door turneth upon his hinges so doth the slothfull upon his bed That is he turneth now one way then another but still continues in his bed as the door still continues upon the hinges Which is said either to shew the vanity of the sluggards good purposes that though sometimes he may move himself as intending to rise yet presently he turneth to his rest again or else the absurdity of his sloth that though he be awake and be weary with lying or have slept so exceeding long that his sleeps become short and troublesome and that makes him so often tosse up and down yet rise he will not Vers 15. The slothfull hideth his hand in his
of worldly men nor have I by mine own reason understanding study attained the knowledge of the mysteries of salvation the knowledge of the holy those saving holy truths which are revealed in the holy Scripture which all the saints they only do attain Vers 4. Who hath ascended up into heaven or descended c. That is Who is it that doth by his Providence govern all things both in heaven above and in the earth beneath or rather Who hath been able to goe up into heaven to see what is done there or to know what God hath there determined concerning the way and means of mans salvation and who hath then descended again to tell what he hath seen there or to make known unto others the counsels of God concerning mans salvation It is as if he had said surely no mere man ever did this It is as possible for man with his body to climb into heaven and then to come down again as it is for him to know all the creatures in heaven and earth or much more to rule and govern them or as it is for him to understand of himself or by his own power the way and means of life eternall It is onely God that hath all the creatures at his beck and command and that therefore exactly understands them all and it is God only that can reveal to man what he hath from all eternity appointed concerning the way of mans salvation So that the drift of this passage is to shew how poor and weak and brutish mans knowledge is in comparison of Gods or how impossible it is that man should understand any thing of true wisdome unlesse it be by revelation from God in Christ And it may well be that with respect to this place Christ used that expression concerning the impossibility of mans attaining the saving knowledge of heavenly mysteries unlesse they were by him who came out of the bosome of the father revealed unto them Ioh. 3.13 And no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven Yea and to the same purpose are the following Questions Who hath gathered the wind in his fist that is Who hath the winds absolutely at his disposing so that he can hold them in or let them loose at his pleasure Who hath bound the waters in a garment that is as in a garment which may be meant both of the waters in the clouds which are as a black mantle wherewith the heavens are sometimes covered wherein the waters are bound up that they may not all fall down together suddenly but may be distilled down by little and little as through a strainer likewise of the waters below as namely the waters of the sea which are there held within the sea-shoares by the speciall Providence of God as with a garment for which see also the Note Iob 38.9 or the waters in the earth which are there covered bound up as in a garment so are strained out here there in springs fountains Who hath established all the ends of the earth that is Who hath caused the whole globe of the earth from end to end every way to stand fast in the midst of the aire without any thing to support it or Who hath setled the sea-shoares so fast sure that they are not overborn by the sea notwithstanding the raging billowes thereof do with such violence beat upon them What is his name what is his sons name if thou canst tell As if he should have said Tell me who it is name me the man if thou art able that hath done these things or if such a man there hath been only he is now dead tell me then any of his sons or posterity that are descended from him And the question doth doubtlesse imply a vehement negation that there was never any but God the only-begotten Son of God that could do these things whose name must needs be ineffable because his offence being is incomprehensible which shews that the scope of all these Quere's is to imply how brutish the knowledge of man is in comparison of the wisdome of God whereby he hath done and doth daily such wonderfull things and so far above the reach of our understanding and that therefore the only way for men to attain wisdome is not curiously to search into those things which are above their reach but humbly to seek it from God in Christ Vers 5. Every word of God is pure c. See the notes Psal 12.6 119.140 Having shewn in the foregoing verse that God in Christ is the only fountain of all true wisdome this is added to shew that God hath in his word the unquestionable foundation of faith revealed this wisdome unto us and that here therefore we can only attain the saving knowledge of God and of Christ He is a shield unto them that put their trust in him that is to them that having attained the true knowledge of him do thereupon put their trust in him in the sure promises which in his word he hath made to them Vers 6. Adde thou not unto his words c. As namely by pretending any revelation from God by canonizing any humane writings or by misinterpreting the Scriptures so affirming that to be the word of God which indeed is not And observable it is that Agur makes no mention here of the sin of diminishing ought from Gods word as Moses doth Deut. 4.2 which was doubtlesse because men are most prone by false glosses wresting of it to adde unto it Lest he reprove thee that is Lest he severely punish thee to wit for thy sawcinesse presumption in falsifying his word thou be found a liar namely when God shall discover thy forgeries impostures Vers 7. Two things have I required of thee c. To wit two things particularly principally as most needfull both for Gods glory his own good deny me them not before I dye that is as long as I live in this world for so it is in the Original withhold them not from me before I dye Vers 8. Remove far from me vanity and lyes c. By vanity may be meant all vain courses as Idolatry see the Note 2 Kings 17.15 or pride or covetousnesse such other sins as carry men greedily to seek after or to glory or delight in the vain things of this world see the Notes Psal 4.2 24.4 yea all kind of sin and wickednesse whatsoever see the Note Iob 31.5 by lies all errors in judgement evill thoughts concerning God all false dealing either by word or deed all perjury craft cousenage hypocrisy And by desiring that God would remove these far from him may be meant that God would pardon him not lay these to his charge likewise that he would sanctify him purge him from these corruptions not suffer them at any time to prevail against
which were composed by Solomon 1 King 4.33 but also of all the other holy songs recorded in the Scriptures yea indeed the chiefest of all songs that either then had been or should hereafter be written and that because it celebrateth the chiefest and highest of all mysteries to wit the love the union and communion that is between Christ and his Church more amply and fully then any other doth as likewise because of the exquisite elegancy of those figurative resemblances under which this spirituall mystery is expressed even as upon this account the most holy place in the Tabernacle and Temple was called The holy of holyes and Christ who is the chiefe subject of this song is called King of Kings and Lord of Lords Revel 19 16. Whereupon the ancient Jewes have compared the book of the Proverbs to the outward Court of the Temple Ecclesiastes to the holy place and this Song of songs to the holy of holies as esteeming it a treasury of the most high and sacred mysteries of holy Scripture Vers 2. Let him kisse me with the kisses of his mouth c. The Bride the Church doth here abruptly as it were out of impatience of love and a holy impotency of concealing her inflamed affections break forth into this exclamation concerning her beloved the Lord Christ who had before made love to her and had drawn thereby her affections to him which is that the Apostle saith 1 Joh. 4.19 We love him because he first loved us whence it is that she addes in the next words that she had already tasted his love to be better then wine It may be taken either as breathing forth her desires in a wish by her selfe or else as speaking to her Bride-maides as indeed she doth afterward ver 5. I am black but comely O ye daughters of Jerusalem and that as in the person of one ready to faint that rejects the wine and odoriferous oyntments with other cordials tendred by her companions for her refreshing and making knowne that nothing will satisfie her but the love of her beloved as indeed such is the affection of every faithfull soule to Christ that slighting all earthly comforts they count them as nothing in comparison of the spirituall expressions of his love And observable it is that out of the strength of her desires after him she speakes of Christ in the third person and that indefinitely not expressing who it was of whom she speakes Let him kisse me c. even as Mary Magdalen did when she was transported with griefe missing Christ in his grave Joh. 20.15 Sir If thou hast borne him hence tell me where thou hast laid him not naming who it was of whom she spake as taking it for granted that this was well knowne that she loved and minded and desired none but her beloved But what is meant here by the kisses of his mouth I answer Kisses are mentioned in the Scripture as pledges and incentives of love Pro. 24.26 Every man shall kisse his lips that giveth a right answer see Luk. 7.45 1 Pet. 5.14 And therefore in all ages at the meeting of friends they used to kisse one another as we see it was at the meeting of Joseph and his brethren Gen. 45.15 and at the meeting of Moses and Aaron Exod. 4.27 and so likewise when after some offence they were reconciled as we see in Esaus kissing Jacob Gen. 33.4 and Davids kissing Absalom 2 Sam. 14.33 And so their kissing was an outward token and pledge of that tye of love whereby they stood bound one to another and an intimation of their desire that their very souls might be knit and united together And hence it is that many Expositors hold that with respect to the Church in the time of the old Testament these words doe set forth the Churches longing desires after the Incarnation of Christ namely that he would no longer absent himselfe from her only sending to her by his Messengers and Ministers whether Angels or Prophets as at sundry times and in divers manners he had done Heb. 1.1 but that he would come unto her himselfe being manifested in the flesh and by himselfe make knowne to her the glad tydings of the Gospel And indeed never was there such an union betwixt God and man nor such a manifestation of Gods love to man as there was in the Incarnation of Christ Joh. 3.16 Rom. 5.8 And therefore the faithfull in the old Testament that did only see the promises a farre off Heb. 11.39 did earnestly long after Christs presence in the flesh and that clearer light which was to shine forth in the Ministry of the Gospel Luk. 10.24 I tell you that many Prophets and Kings have desired to see those things which ye see and have not seen them But I rather conceive that the words are to be understood more generally as an expression of the longing desires of the Church in all ages and consequently of every faithfull soul that Christ who had contracted her to himselfe as his Spouse the full accomplishment whereof in marriage is deferred unto the taking of her up into his fathers house in heaven would in the meane season give her not one but many pledges of his love not the kisse but the kisses of his mouth for there is no measure nor satiety in this love to wit more and more cleare and full manifestations and assurances of his conjugal love and affection to her and of his being reconciled to her for in this life there are sometimes some estrangements betwixt Christ and his Church that she might be more nearly united to him and enjoy the more intimate approaches of his presence and more and more delightfull communion with him but especially that this might be done by speaking to her in the Ministry of the Gospel and by the sweet breathings of his Spirit thereby into her heart applying the comfortable doctrines of peace and salvation therein conteined opposed to the severe rebukes of the Law to her heart and conscience whereby she might come to have the more feeling of his love to her for indeed sweet and pleasing words are in the Scripture called kisses Pro. 27.6 Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull And observable it is to this purpose that she doth not say Let him kisse me with the kisses of his lips but with the kisses of his mouth for the kisses of his mouth are not dumb expressions but vocal and lively declarations of his love in the Gospel graciously and powerfully applyed by the Spirit to the heart and conscience Yea and this may be extended also to the Churches desire of beholding Christ face to face in heaven For thy love is better then wine From the excesse of the Churches affection to Christ it is that having spoken of him in the third person Let him kisse me c. suddenly she turnes her speech to him as if he were present all being here full of patheticall expressions For
himselfe that he was carnall and sold under sin Rom. 7.14 And 2. in regard the Church is frequently in such a poore afflicted and mournfull estate as being despised and scorned persecuted and reproached by the men of the world and this last I conceive is chiefely intended both because the sad and afflicted condition of Gods people is elswhere set forth by this expression as Jer. 8.21 For the hurt of the daughter of my people am I hurt I am black c. â— Lam. 4.8 Their visage saith the Prophet of the Nazarites is blacker then a coal as likewise because in the following verse she doth plainly ascribe her blacknesse to her being Sun-burnt And then she is said to be comely because of the imputed righteousnesse of Christ and the saving graces wherewith she is inwardly adorned see the Note Psal 45.13 as likewise because of the beauty of Gospel administrations and Ordinances continued in the Church even in her greatest persecutions So that though she was black and despicable in the eyes of men being in her outward appearance as the off-scowring of all things yet she was lovely in the eyes of God and of Christ and in a very happy estate and condition yea her very blacknesse that is her suffering for righteousnesse sake did encrease her comelinesse whence is that We glory in tribulations also Rom. 5.3 As for those following similitudes wherewith this is farther set forth As the tents of Kedar as the curtaines of Solomon Some think that both of them are joyntly used to expresse the same thing namely that as the tents of Kedar whereof see the Note Psal 120.5 were outwardly black and indeed the word Kedar signifieth black as being made of black haire-cloath and as being continually dusty parched with the Sun and weather beaten and yet withall were full of great riches to wit because these Arabians that dwelt in tents lived upon robbing and spoyling those that passed by them and so likewise as the curtains of Solomon that is the tents which he used when he travelled far abroad were very meane on the out-side but inwardly adorned with curious hangings and furniture so was the Church outwardly black but inwardly beautifull and comely as is before noted And they that thus expound these words are wont to justifie this exposition by shewing that the covering of tents are often elswhere in Scripture called curtaines as 1 Chron. 17.1 Lo I dwell in an house of Cedars but the Arke of the Covenant of the Lord remaineth under curtains and Isa 54.2 Enlarge the place of thy tent and let them stretch forth the curtains of thine habitations But rather these comparisons are to be applyed to the two foregoing clauses dis-junctively to wit that the Church acknowledgeth her selfe black as the tents of Kedar that is as those Arabians that dwelt in those tents which were a swarthy black people or else as their tents themselves which being the dwelling places of a poore rude people had nothing neat or handsome in them and were base and black on the out-side and yet withall professeth that she the house wherein Christ the true Solomon dwelleth was comely as the curtains of Solomon that is as those noble persons that dwelt in Solomons Court or rather as the hangings of his house which were rich and beautifull made of silks of divers colours and interwoven with gold Vers 6. Look not upon me because I am black because the Sun hath looked upon me As if she should have said Though I am blackish for so the word here properly signifieth yet that is only by accident that is not my native colour it is only because I am Sun-burnt and therefore doe not despise me for this because the Sun hath by looking upon me scorched me and discoloured my face doe not you therefore look upon me as one not worthy of the love of my beloved By this expression Look not upon me c. may be meant that they should not look upon her 1. with astonishment as being amazed at her meane outward condition and so afraid to joyne themselves to her or 2. with gladnesse and rejoycing as triuâ—phing over her because of her afflictions for so the same phrase is used concerning Edoms magnifying himselfe over the Jewes in the day of their distresse Obad 12. Thou shouldest not have looked on the day of thy brother Mic. 4.11 Let her be defiled say the enemies of the Church let our eye look upon Zion or 3. with contempt coyly and scornfully as disdaining her because of her blacknesse as it is said of the Leviathan Job 41.34 He beholdeth all high things to wit with scorne and contempt Because the Sun hath looked upon me That is because the Sun of persecution and affliction hath scorched me according to that Mat 13. where that which said ver 6. When the Sun was up is explained thus ver 21. When persecution and tribulation ariseth Or because God in his displeasure hath exposed me to these tribulations and distresses I know that those who by the Churches blacknesse understand her sinfulnesse or the mixture of wicked ones amongst her true Saints doe accordingly hold that by the Sun here is meant the Devil or the scorching of his temptations which are the maine cause of that blacknesse of the Church But the following verse shews that it is the blacknesse of her outward afflicted condition that is here at least chiefely intended My mothers children were angry with me c. Here the Spouse shews how she came to be Sun-burnt namely because her churlish brethren had turned her out of dores and forced her to be continually abroad in the Sun keeping the vineyards and in expressing this she useth these words my mothers children either to imply one great cause why they had used her so hardly to wit because they were but her halfe-brothers the sons of her mother but not the sons of her father or else by way of aggravating their harsh dealing with her in that they were those that had tumbled in the same belly with her that had used her so discourteously and so we see the same expression used Psal 50.20 Thou sittest and speakest against thy brother thou slanderest thy own mothers son But of whom doth the Church say this My mothers children were angry with me I answer that hereby are meant either 1. all those inordinate lusts which remaine in the faithfull and were conceived in the womb with her Psal 51.5 Of whom the Apostle Peter saith that they warre against the soule 1 Pet. 2.11 Or 2. the men of the world that were of the same humane race with her selfe but alwayes professed enemies to the people of God Or rather 3. false bastard-brothers in the Church ungodly men and hypocrites that are indeed in the Church but yet God is not their father for these doe usually hate and persecute those that are true Christians and cast them out of the Church according to that Isa 66.5 Your brethren that hated you that
our rafters of fir Some conceive that the Spouse doth hereby give her Beloved to understand that their house though some meane Country-cottage yet because of his presence with her therein was to her all one as if it were some stately cedar palace However spiritually by their house here is meant either heaven our house which is from heaven as the Apostle calls it 2 Cor. 5.2 where Christ and his Bride the Church must one day dwell together for ever or else the Catholique Church of God on earth which is called the house of God 1 Tim. 3.15 wherein Christ and the faithfull doe sweetly dwell and converse together And because cedar is a very precious and strong wood not subject to rot or to be worme-eaten and so of a very permanent nature and withall of a sweet smell as the firre also is therefore in saying The beames of our house are cedar and our rafters of fir Or as it is in the margin of our Bibles our galleries of fir which were walking places for pleasure round about on the tops of their houses if we take it as spoken in reference to our house in heaven then the Spouse must needs intend thereby that her Beloved hath there provided for her habitation with him a house transcendently glorious and pleasant and that shall never decay nor wax old A house as the Apostle calls it 2 Cor. 5.1 not made with hands eternall in the heavens but if we understand it of the Church the house of the living God here on earth then it may signifie first the glorious excellency strength and stability of the Church in generall against which the gates of hell shall never prevaile Mat. 16.8 and that she is alwayes most precious in Gods sight or 2. that the particular Congregations of the Saints should through their communion with Christ be adorned with sweet graces or men of holy sweet and gracious spirits some of them being for their strength of grace as pillars in the Church or beames that by their preaching of the Gospel and other eminent good services in their places doe help much to the staying and upholding of the Churches of Christ and others as rafters though of lesse use yet very usefull and conspicuous in their places as likewise that they should be firme and during and because of the Ordinances therein enjoyed and their Christian fellowship therein like galleries of sweet wood pleasing and delightfull both to God and to his people Or 3. that the graces of Gods people are firme and solid and incorruptible by meanes whereof they are sure to persevere and to continue constant in the faith unto the end or 4. that the Scriptures the writings of the Prophets and Apostles and the holy truths contained therein whereon the faith of Gods people doth rest are the strength of the Church and not rotten worme-eaten traditions and so shall be as long as the Church it selfe shall be upon earth CHAP. II. Vers 1. I Am the rose of Sharon and the lilie of the valleys We reade of a City or Towne in the Land of Gilead that was called Sharon 1 Chron. 5.16 and it seemes that from this Towne all the Country about between Mount Tabor and the Sea of Galile from Cesarea to Joppa was also so called It was doubtlesse a rich champaigne Country famous for its fat and flourishing pastures and therefore we find that king Davids herds were fed there 1 Chro. 27.29 and Sharon is frequently mentioned amongst the most fruitfull places in the land of Canaan as Isa 39.9 where to set forth the grievous desolation that should be brought upon the most flourishing parts of that Land it is said Sharon is like a wildernesse and Bashan and Carmel shake off their fruits and Isa 35.1 2. where the joyfull flourishing of Christs kingdome is set forth by the flourishing of Sharon and Carmel The desart shall rejoyce and blossome as the rose the glory of Lebanon shall be given unto it the excellency of Carmel and Sharon yea in this last place there may seeme to be some hint given that Sharon was particularly famous for the best rose However by the rose of Sharon is meant the most goodly and beautifull rose And so likewise by the lilie of the valleys is meant not that which is abusively so called by Herbalists but the most beautifull and goodly lilie because valleys by reason of the wetnesse and fatnesse of the soile are wont to yield the fairest and most fragrant lilies yea it may be particularly meant of those valleys mentioned together with Sharon 1 Chron 27.29 where Davids herds were fed as they were in Sharon But now by whom these words are spoken whether by the Bridegroome or the Bride is somewhat questionable because the words are applicable to Christ and the Church too They that take them to be the words of the Spouse conceive that the drift of them is to set forth not only the spirituall beauty of the Church for which see the Notes chap. 1.5 8. Psal 45.13 and how sweet and delightfull the graces of the faithfull are both to Christ and others endued with the Spirit of Christ see the Notes Chap. 1.12 13. but also especially the continuall danger the Church is in by reason of the many enemies that are still ready to oppresse her being herein like a rose not inclosed and fenced in a garden but growing in an open field exposed to be cropt by every hand or troden down by every beast that comes neare it But because it seemes more proper that Christ should thus set forth his own excellencies thereby the more to allure his Spouse to him according to those expressions which he used in his ministry whilst he was upon the earth I am the light of the world Joh. 8.12 and I am the Way and the Truth and the Light Joh. 14.6 then that the Church should thus commend her selfe I rather take these words to be the words of Christ to his Spouse the Church wherein taking occasion from what his Spouse had said of him in the latter end of the foregoing Chapter ver 16. Behold thou art faire my beloved yea pleasant he now replyes thereto I am the rose of Sharon and the lilie of the valleys As if he had said It is not without cause that thou doest so highly esteeme of me seeing my grace to poore sinners that haye by the eye of faith beheld the beauty of it and have experimentally felt the sweetnesse of it is above the choicest of all worldly contentments The rose is accounted the Queene of flowers farre excelling all others in beauty and sweetnesse and we know what Christ saith of the beauty of the lilies Mat. 6.29 to wit that even Solomon in all his glory was not arayed like one of these So that by tearming himselfe the rose of Sharon and the lilie of the valleys is implyed 1. his surpassing spirituall beauty for which see the Note Psal 45.2 whence it is that he is
for the following words till he please it is said that this word till or untill doth usually in the Scripture imply that a thing shall never be as in Isa 22.14 Surely this iniquity shall not be purged from you till you die that is never see also Gen. 28.15 and so here it implyes that it would never please Christ to awake in displeasure against his Church and to hide himselfe from her unlesse he were disquieted and disturbed by the sinnes of his people And yet the meaning may be too that the faithfull in the time of the Law were to waite patiently for the comming of the promised Messiah and to take heed that they did not provoke him by unbelieving feare Or that when Christ seemes to sleep and to neglect his Church in times of trouble as he did the Disciples in that storme Mark 4.38 it is the duty of his people to content themselves with the comforts which he is pleased to afford them by his Spirit and to waite through faith patience till he was pleased to come in to their help But now for the spirituall sense of this adjuration I charge you by the roes and by the hindes of the feild that hath the most difficulty in it Some hold that there is nothing else intended hereby but as if the Church had said I charge you by those things that are most deare to you and most amiable in your eyes only they say this is expressed in a language suitable to a Pastorall by mentioning the roes and the hindes of the field which are the delight of shepheards But then againe others understand this in a more mysticall way as 1. Because these creatures are exceeding swift and nimble in running whence it is said of Asahel that he was as light of foote as a wild Roe 2 Sam. 2.18 see the Note also Chap. 22.34 therefore some doe understand hereby the holy Angels who are more quick and speedy then roes and hindes in doing what ever God enjoynes them as if it had been said I charge you by the Angels who observe your wayes and will speedily execute judgement upon you if you observe not my charge that you doe not any way disturb my beloved and 2ly Because roes and hindes are wild untamed creatures exceeding timorous and frightfull therefore others think the Gentiles in their wild unconverted estate are figured hereby and so take the meaning of the charge to be this that as the faithfull would be loth the Gentiles should be scandalized by their sinfull and offensive conversation and frighted from comming in to Christ or that the nations amongst whom they lived should be made instrumentall for executing Gods wrath upon them they should be carefull to observe the charge that was now given them And 3. Because the males and females of these creatures are noted for their ardent love one to the other see the Note Pro. 5.19 therefore others understand the adjuration thus I charge you by the roes and hindes of the field that is I charge you by that tender conjugal love that should be betwixt Christ and Christians like that of the roes and hindes of the field and who otherwise shall for this rise up in judgement against you that you doe not by any unkind offensive carriage disquiet my Beloved and cause him to leave me in displeasure Vers 8. The voice of my Beloved If there be any connexion to be conceived betwixt this and the foregoing verses it must be supposed that while the Spouse slept her Beloved had withdrawne himselfe and as his words afterwards imply had been abroad in the Country and that thereupon being suddenly wakened at his returne either by his voice or otherwise hearing him speake she breakes forth as one hastily awakened and startled from her sleep into this abrupt and joyfull expression The voice of my beloved as if she should have said Surely it is the voice of my beloved which may be meant either generally of any thing he had spoken or particularly of those words of his afterwards rehearsed by her ver 10. Rise up my love my faire one and come away Nor is it at all hard to conceive how this is spoken of Christ and his Church for 1. Christ doth sometimes withdraw and absent himselfe from his Church for a while as he did in regard of his bodily presence before his Incarnation and many times in regard of the manifestation of his grace and favour to them see Isa 45.15 2ly Christs voice doth alwayes give notice of his comming before he comes Thus the Prophets did of old foretell the comming of Christ in the flesh Luke 1.68 69 70. He hath visited his people saith Zacharias As he spake by the mouth of his holy Prophets which have been since the world began and the Baptist was the voice of Christ preparing his way before him Mark 1.2 3. And so likewise for his comming seasonably to the help of his people many precious promises he hath given us in his word Isa 35.4 And 3ly the Church knoweth the voice of Christ and rejoyceth to heare it Joh. 10.3 4. His own sheep know his voice and Isa 52.6 They shall know in that day that I am he that doth speak Behold it is I. Behold he cometh leaping upon the mountaines skipping upon the hills No sooner did the Spouse heare the voice of her beloved but she presently cheares up her selfe in the expectation of his speedy comming in the assurance whereof she speakes as if she saw him comming Behold he commeth Now this may be meant 1. of Christs comming in the flesh for the faithfull did in all ages make knowne that they expected the comming of the Messiah according to his promise yea by the eye of faith they saw him comming a farre off Joh. 8.56 Your father Abraham rejoyced to see my day and he saw it and was glad 2. Of his comming to a people in the preaching of the Gospel for where ever the Gospel is preached there Christ is present Mat. 28.20 and is seen by believers Gal. 3.1 and received by faith into their soules Joh. 13.20 And 3. of his comming in to the comfort and help of his people in all their tryals and troubles for even in this case the faithfull by the discoveries of Christs Spirit doe discerne his approaching to their help before he is come even as soone as the voice of Christ sounds in their eares his Spirit comes in with assurances of comfort mercy and help to their hearts whence is that of David Make me to heare joy and gladnesse Psal 51.8 And indeed these two last applications have I think the fairest probability in them But now for that which is said by the Spouse of the manner of her beloveds comming to her leaping upon the mountaines skipping upon the hills that is questionlesse so expressed with relation to that which followes in the next verse where Christ is compared to a roe or a young hart creatures that are wont to
the hearts of Gods people for which see the Notes before Chap. 1.13 16. Or 3. The kingdome of heaven where the Saints shall enjoy the love and presence and delightfull embraces of the Lord Christ their husband and that with incomprehensible rest and peace unto all eternity Some indeed would have this bed of Solomons to be prayer and others the Scripture in both which indeed the faithfull doe often enjoy sweet communion with Christ But the former expositions seeme more cleare and proper Threescore valiant men are about it of the valiant of Israel It may well be that Solomon had this very number of valiant men of his own subjects that he might have the more assurance of their faithfulnesse such as were Davids Worthies to watch every night as a royal guard before his chamber see the Note 2 Sam. 11.9 Or else a definite number may be put for an indefinite But however hereby doubtlesse is figured as in allusion to the watch that was kept by night in the Temple Psal 134.1 either how safely without all danger or feare the Church shall rest with Christ in heaven or else the keeping and safe-guarding of the persons the hearts and minds of the faithfull here in this world partly by Gods provident care over them 1 Pet. 1.5 and partly by his causing them by his Spirit to keep a diligent watch over their own hearts and wayes Pro. 4.23 Keep thy heart with all diligence by meanes whereof they are both secured from dangers Psal 91.1 5. and likewise they enjoy much sweet quiet and rest in their minds Pro. 3.23 24. According to that of the Apostle Phil. 4.7 The peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus Yea by these threescore Worthies keeping the bed of the true Solomon may be meant either 1. the holy Angels true Israelites indeed holy and faithfull who excell in strength Psal 103.20 and doe continually take care for the preservation of Gods people Psal 34.7 Or 2. the faithfull Pastors and Ministers of the Church those spirituall watch-men spoken of before ver 3. for which see the Note there Or 3. the pen-men of the Scripture whose writings tend many wayes to the rest of Believers Rom. 15.4 Vers 8. They all hold swords being expert in warre That is They are all valiant expert souldiers that know well how to handle their weapon And if by this guard as is said in the foregoing verse we understand the Angels then hereby their exceeding great power and prowesse is signified but if thereby we understand the Pastors and Ministers of the Church then the meaning may be that they stand alwaies armed with that sword of the Spirit which is the Word of God Eph 6.17 which is quick and powerfull and sharper then any two edged sword piercing even to the dividing of soul and spirit and of the joynts and marrow Heb. 4.12 and are able men each of them well knowing how to use this weapon skilfully for the defence of the faithfull against all that oppose them and seek their ruine Holding fast the faithfull word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers Tit. 1.9 Every man hath his sword upon his thigh because of fear in the night For the sword on the thigh See the Note Psal 45.3 That which is mainly intended hereby seems to be that both Angels and Ministers are watchfull over the Churches peace and safety and chearfully ready to defend her from all sudden dangers and fears especially such as she may be subject to through ignorance or error or the secret attempts of the rulers of the darknesse of this world Eph. 6.12 Vers 9. King Solomon made himself a charet of the wood of Lebanon That is of Cedar which was the chief wood of Lebanon concerning which see the Note Chap. 1.17 Some reade this as we see in the margin of our Bibles King Solomon made himself a bed of the wood of Lebanon and accordingly they hold that here there is given us a fuller description of the richnesse and magnificence of that bed mentioned before ver 7. But it seems more probable that the word here used in the Original which is indeed no where found but in this place doth rather signifie some Litter such as our Sedans are or some Couch-coach or Charet of state which Solomon provided for himself and his wife to be carried in at the time of their nuptials or when ever they meant to shew themselves in any way of pomp and triumph amongst the people and that because of those words that follow ver 11. where the people are called forth to the beholding of this glorious sight Go forth O ye daughters of Sion and behold King Solomon c. However the drift of this passage seems to be the same with that before ver 7. namely by setting forth further the magnificent state of Solomon to imply how much more desirable the enjoyment of Christ the true Solomon is whose glory doth so farre transcend the glory of Solomon as in other things so in regard of this his Charet for by this Charet is meant either 1. The humane nature of Christ wherein the Lord of glory shewed himself amongst men And we beheld his glory the glory as of the only begotten of the Father Joh. 1.14 which was richly adorned with the gifts of the Holy Ghost and which he made and assumed to himself being the more fitly compared to the Cedars of Lebanon because it never saw corruption Act. 2.31 Or 2. The word of the Gospel which is indeed of Christs own framing we received it wholly from him and must not vary in the least from that form of doctrine which he delivered to us and wherein Christ doth ride as in a triumphant Charet from one place to another all the world over and so shall do alwaies and therefore it is called the everlasting Gospel Rev. 14.6 Or 3. The Church made up by Christ of particular Saints those incorruptible Cedars Psal 92.12 13. wherein by the profession and preaching of the Gospel Christ is continually carried up and down as in a Charet amongst them Vers 10. He made the pillars thereof of silver c. Which was indeed very plentifull in Solomons daies 1 King 10.27 The bottom thereof of gold that is the couch or seat whereon they were to sit or lie was made of rich cloth of gold The covering of it of purple that is the upper part of it or the curtains which was the covering of those that sat in it was made of some costly purple stuff The midst thereof being paved with love for the daughters of Jerusalem the meaning whereof I conceive to be this that the inside of this Charet was all lined with curious hangings of needle work full of love stories or richly adorned with all variety of precious stones the love and delight of the daughters of Jerusalem And
and more peculiarly the King of Zion and to their astonishment and joy observe and consider how much his magnificent state did excell that of Solomon which is much the same with that Zach. 9.9 Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem behold thy King cometh unto thee 3. That by the crowne wherewith his mother crowned him is meant either those faithfull soules that by the preaching of the Gospel are wonne and converted to Christ or the glory and honour which the Church hath in all ages yielded to Christ by owning his soveraignty by placing all her hope of salvation in him and spreading abroad throughout the world by the preaching of the Gospel the glory of his person and kingdome the great love he hath showne to his people and the great things he hath done for them Both which we may the rather pitch upon 1. Because the Scripture speakes of the Church the Congregation of the faithfull as the mother of Christ Revel 12 1-5 and in the Church by the word of faith Christ is conceived Gal. 4.19 My little children of whom I travel in birth againe untill Christ be formed in you and Christ himselfe did professe whilst he was upon earth that he esteemed and honoured them as his mother Matth. 12.50 2ly Because Christ is indeed by the faith of the Saints honoured in the world as the king of Israel Joh. 1.49 When Christ ruleth in his Church by the scepter of his word and people submit to his law and government they then set the Crowne upon his head and thence it is that Christ said of his Disciples Joh. 17.10 that he was glorified in them And 3ly Because the Scripture doth speake of the faithfull that are by the Church converted and wonne unto Christ as his glory and crowne as Isa 62.3 Thou shalt also be a crowne of glory in the hand of the Lord and a royal diadem in the hand of thy God And indeed if a people converted to Christ may be tearmed the Crowne of that Minister by whom they are converted as the Apostle calls the Philippians his joy and crowne Phil. 4.1 and a good wife may be tearmed a crowne to her husband Pro. 12.4 well may the faithfull who are the Spouse of Christ a chosen generation and a royal Priesthood 1 Pet. 2.9 be said to be the crowne wherewith his mother crowned him yea and the rather haply may Christ be said to be crowned by his mother the Church of the Jewes because his first converts were gathered there And 4. By the day of his espousals and the day of the gladnesse of his heart is meant the time when a people are by the Gospel wonne to the faith whence is that of the Apostle 2 Cor. 11.2 I have espoused you unto one husband that I may present you as a chast virgin to Christ for then doth the Lord begin to rejoyce in such a people even as a Bridegroome rejoyceth over the Bride Isa 62.5 Yea and some doe apply this particularly to the glory and dignity wherewith Christ was crowned after his resurrection Heb. 2.9 which might also be called the day of his espousals and of the gladnesse of his heart because he had then procured his Church to be presented to him as a glorious Spouse even as Eve after Adam awoke from sleep was presented unto him which was to the Lord a matter of great triumph and joy CHAP. IV. Vers 1. BEhold thou art faire my love behold thou art faire Here it is cleare that Christ the Bridegroome doth extoll the beauty of the Church his Spouse and that by way of a kind reply to that discovery she had made of her high esteeme of him if the later part of the foregoing Chapter be as it is by many understood of her We had the very same expression before Chap. 1.15 for which see the Note there yet some apply this particularly to the Church of the Jewes Thou hast doves eyes within thy locks Having extolled the Spouses beauty in generall he proceeds to set forth her beauty in many particulars the severall members of the Church or the manifold graces wherewith she is adorned And accordingly begins with her eyes the most eminent and beautifull part The first words Thou hast doves eyes were also opened before Chap. 1.15 But here they are repeated with an addition Thou hast doves eyes within thy locks haply in allusion to the custome of Brides having their haire hanging loose about them which made their eyes shine forth from between their locks with the more beauty and lovelinesse Now first because by these dove-like eyes I conceive the Churches Teachers are here principally meant though some understand thereby faith the first and chiefe of all Christian graces without which it is impossible to please God Heb. 11.6 and others adde Magistrates to Ministers to make up the Churches two eyes and 2. Because the locks seeme to be mentioned here as an ornament to the eyes therefore it seemes most probable that the drift of this expression Thou hast doves eyes within thy locks is to shew 1. that in the publick assemblies of Gods people the Teachers as the eyes and lights of the Church are most conspicuous and 2. that such full assemblies when they receive the word into believing hearts and thrive under their teaching are as the locks to the eyes a great ornament unto their Teachers Phil. 4.1 Thy haire is as a flock of goates that appeare from mount Gilead Or that eate of mount Gilead as it is in the margin that is that feed on mount Gilead a fruitful soile where the cattell that were bred were fat and faire The Spouses beauty is farther here set forth by shewing that her haire which indeed the Apostle tearms a womans glory 1 Cor. 11.14 was as great an ornament to her head as such a flock of goates were to mount Gilead in the eye of those that from a farre did look up and behold them grazing there and that because her haire was thick and long fine and soft and bright and curled and kept in neate and good order and therein like to a long flock of goodly goates going close together whose haire also especially when they were fat and in good liking used to be curled and long whence it was that they made coverings or curtaines for the Tabernacle of goates haire for which also see the Note 1 Sam. 19.13 In all which as likewise in the following similitudes it is very observable how Pastoral-like the expressions still are And hereby is meant spiritually either the Churches outward profession of religion which is indeed a great ornament to her or her good workes or more particularly the pure and holy thoughts and meditations in the minds and heads of the faithfull still ascending heaven-ward which though they be innumerably many yet by the watchfulnesse of the Saints are kept in good order as a flock of goates by the shepheard or rather the multitude of believers
many Expositors hold that here begins a new passage of this Pastoral that hath no connexion with that which went before see the Note Chap. 3.6 Wherein it must be supposed that as the Bride was going up from her garden a company of Virgins espying her did break forth into the admiration of her beauty Who is she c But it seemes farre more probable that the Bridegroom having said in the foregoing verse that the Queens and Concubines praised his Spouse these are inserted as the words wherewith they praised her Who is she that looketh forth c and it is spoken by way of admiration thereby to set forth her surpassing excellency as when David saith Psal 24.8 Who is this king of glory and Psal 77.13 Who is so great a God as our God and when the people were astonished at Christs marvellous works Mark 4.41 What manner of man is this that even the winde and the sea obey him so here Who is she that is What manner of woman is this that looketh forth as the morning that is that appeareth as the morning doth after a dark night fresh and faire lightsome and chearfull see Isa 58.8 Faire as the Moone cleare as the Sun and terrible as an Army with Banners By all which similitudes the beauty and glory of the Church is set forth see Isa 60.1 3. The last of them is explained above ver 4. But for the other observable it is 1. that by comparing her to these Lights of heaven there is an intimation given that the Churches beauty is not such as is the glory of this world but spirituall and heavenly in that she is adorned with heavenly excellencies and that her conversation is in heaven Phil. 3.20 And hence it is that she looseth not her beauty when she is in the saddest condition in the darknesse of persecution she is faire as the Moone as well as cleare as the Sun in the dayes of peace and prosperity and though she may suffer an eclipse or be under a cloud for a time yet it is not long ere she alwayes shines forth againe gloriously 2. That by saying she is faire as the Moone which hath her light from the Sun and cleare as the Sun which is the fountaine of light there may be also a hint given that the Church hath all her beauty from Christ who is the Sun of righteousness Mal. 4.2 and that her beauty consists chiefely in this that she hath by faith put on Christ Gal. 3.27 and so is clothed with his righteousnesse as the Church is described Revel 12.1 Clothed with the Sun and 3ly that the ranking of these in this order by comparing her 1. to the morning 2. to the Moone 3. to the Sun may seeme to imply a gradual increase in the Churches beauty and glory for so it is with believers severally the light of their knowledge and grace is at first but like the light of the morning in the dawning of the day but by degrees it shineth more and more unto the perfect day Pro. 4.18 And so it hath been with the Church in her severall ages before the Law and under the Law and in Gospel times her brightnesse was still greater and greater The beginnings of the Church of Israel were meane and obscure and so were the beginnings of the Christian Church but by degrees they both did rise to a great height of brightnesse and glory in so much that the light of the Church did at length shine forth gloriously throughout the world and shall at last be made perfect in heaven when the righteous shall shine forth as the Sun in the kingdome of their father Matth. 13.43 I know that many understand this place of the conversion of the Jewes to the faith of Christ in the latter dayes and that because the words imply that people should wonder at the suddaine and unexpected rising up of a new Church that should be glorious even to the astonishment of those that should behold it But I conceive it my be better understood of the Church in generall as an acknowledgement of her glory by those Queens and Concubines mentioned in the foregoing verse Who is she that looketh forth c As if they should have said Is this the Church that we did so despise and reproach certainly her glory is now so apparently great that it is wonderfull in our eyes Vers 11. I went down into the garden of nuts c. By nuts which is in the Hebrew a word that is no where else found in the Scripture we must I conceive understand some choicer sort of nuts such as used to be planted in gardens as wall-nuts or filberds or nutmegs rather because the Bridegroomes and Spouses gardens are still noted in this book to be planted with all kind of aromaticks as we may see Chap. 4.12 13 14. of which the nutmeg is a chiefe and under which all other aromatical plants may be here comprehended Now very many learned Expositors doe take these to be the words of the Spouse wherein she gives an account why she came downe after her beloved to his garden namely that having found him there they might delight themselves with beholding the sweet springing of the severall plants that grew therein which may be implyed in the following words to see the fruits of the valley c. And accordingly they hold the meaning is either 1. that the Church doth thorough faith mount up after Christ to heaven Christs garden of nutmegs to see the fruits of the valley c. where in those hot Countries their gardens used to be to wit to tast by a lively faith the first fruits of life eternall and by raising of her heart in holy desires to advance her selfe toward heaven whether her beloved Saviour is gone before her or 2ly that she visited the holy Assemblies that finding Christ there they might delight themselves with seeing the graces of Gods Spirit springing and growing up amongst his people But because the Spouses going to the garden was to seek her beloved and of this there is no expresse mention here made therefore I rather think that it is the Bridegroome that still here continues his speech unto his Spouse and that having professed his constant love to her in the foregoing verses here he makes knowne that he did not goe away from her in wrath and indignation against her but only went a little to his garden to see how things thrived and prospered there I went saith he downe into the garden of nuts c. And the mystical meaning of the words must be either that Christ did only delight himselfe in the pleasures of his heavenly garden his kingdome of Glory or else that he did by this his hiding himselfe for a time goe as it were to see and visite his Church to make tryall whether after the winter of some tribulation and affliction there were any spring of grace to be discerned amongst them Now in expressing this 1. he calls his Church the
garden of nuts as some think because as the nut seemes outwardly to be nothing but dry wood but yet hath a sweet and pleasant kernell therein so the Church seemes despicable and worthlesse outwardly but yet inwardly it is full of grace and goodnesse or else if by nuts we understand nutmegs because it yields fruit so odoriferous and pleasing to God 2. He tearmes her the valley saying that he went down to see the fruits of the valley to imply thereby either the humble spirits of his people or how low and base they are in the eyes of the world or rather how abundantly they are watered with his word and Spirit and 3. the last clause And to see whether the Vine flourished and the Pomegranates budded by the vine and the Pomegranates he meanes his people in his Church whose good works and holy life are as the sweetest of fruits to him and by their flourishing and budding he meanes their first inclinations to good the first discoveries that are made of grace wrought in their hearts which Christ would have us know he much lookes after in his people as that which gives hope of ripe and pleasant fruit in time to come But now againe all this some apply to the conversion of the Jewes who for the hardnesse that is upon their hearts Rom. 11.25 and the bitternesse of their spirits against Christ may well be compared to a garden of nuts because the nut the wall-nut especially hath a hard shell and a bitter rind and concerning whom Christ hath made known in his word that in the last dayes he will visite them to see whether there be any inclination in them to heare and believe the Gospel yea that he will againe receive them to be his Church and people Vers 12. Or ever I was aware my soul made me like the charets of Amminadib That is I made my self like the charets c. It is an Hebraism frequent in the Scripture the soul being put for the whole man See the Note Psal 6.4 yet sometimes it implieth also the doing of a thing with much earnestnesse and vehemence of affection and so it may do here See the Notes Chap. 1.7 Eccles 7.28 That which we translate Or ever I was aware c. is in the Hebrew thus I knew not my soul made me like the charets of Amminadib But this is all one in effect with our Translation for the meaning is I knew not how it came to passe before I knew of it or thought of any such thing my soul made me like the charets of Ammiâ—adib There are two things that make this place the most difficult that is in all this mystical Song 1. Because it is so hard to determine who this Amminadib was of whose charets Solomon here speaks And 2. because it is as hard to say whether these words must be taken as the Bridegrooms or the Brides For the first we must know 1. That we reade in the Scripture of several men called by the name of Amminadab as Numb 1.7 1 Chron. 6.22 c. and to some of these some Expositors do apply that which is said heer But because there is a clear difference between Amminadib and Amminadab and because there is nothing recorded in the Scriptures concerning the charets of those Amminadabs and it cannot be well questioned but that Solomon speaks here of the charets of Amminadib as very famously known in those times therefore I conceive it farre most probable that this Amminadib was some famous Chariot-driver in those times that used to out-drive all men in the races they ran with their charets or else some Prince or great man that in Solomons daies delighted in charets as Absalom did 2 Sam. 15.1 and had charets that were above all other mens famous for their speed Yea and because Amminadib is translated by some the Prince of my people therefore some think that by the charets of Amminadib may be meant Solomons charets And again we must know 2ly that this clause may be rendred as it is in the margin of our Bibles My soul set me on the charets of my willing people or my noble or princely people and if we read it so I know not what can be meant thereby but the charets either of the Princes of Israel or of the neighbours or friends of the Bridegroom or Bride who being of an ingenuous and noble spirit were willing and ready any way to afford them any help or assistance And then secondly for the party by whom this is spoken I deny not but that they may be taken as the words of the Spouse giving her beloved an account how she came to follow him to his garden namely that not knowing that he was gone down to his garden for the reasons mentioned by him in the foregoing verse but fearing that he was departed in anger she did thereupon follow him with as much speed as if she had been carried upon the charets of Amminadib or that missing him though she knew not whither he was gone yet ere she was aware being transported with the vehemency of her desires after him she became as the charets of Amminadib and was carried she knew not how to the garden where her beloved was with as much speed as such charets are wont to run Yea and it may imply also that her affection made her so couragious that she was in that regard too like the charets of Amminadib in that not fearing the dangers of the night even when she had been already so barbarously used she never gave over till she had at last met with her beloved And if we take the words thus they serve to set forth either how unexpectedly and sodainly the soules of the faithfull are sometimes caught up into heaven in a manner they are not able to expresse or else with what speed and vehemency of spirit Christians are often carried to seek after Christ when he hath withdrawne himselfe from them and with what a strange impulse of spirit they are sometimes carried to the use of those meanes whereby they are brought at last to enjoy his favourable presence But because the foregoing verses as is formerly noted seeme most likely to be the words of the Bridegroome I see no reason why this should not also be so taken to wit that he doth here make known to his Spouse either how he was sodainly carried away not out of wrath against her but with a strong desire of visiting his garden which seised upon him he knew not how and posted him away as if he had been set upon the charets of Amminadib or else how having visited his garden he was sodainly he knew not how stirred up to make hast back again to the comfort of his Spouse being carried with such an unexpressible and unresistable violence and speed therein that he seemed to himselfe to be as the charets of Amminadib or as if he had been set upon the charets of his willing people And taking the words
burning Isa 4.4 it doth even burne their hearts within them it breaks forth into strong and ardent affections and breathings after Christ and doth burne up and consume all those cursed corruptions that would hinder their love as the fire would lick up so much straw or stubble Vers 7. Many waters cannot quench love neither can the floods drown it c. Having in the foregoing verse compared love to a vehement fire here he addes the more to set forth the strange force of love that it was a fire which water could not quench no not many waters not whole floods of waters Thus some doe give the sense of these words But rather by many waters here and floods of water are meant as usually in the Scripture many and sore afflictions see 2 Sam. 22.16 Psal 32.6 42.7 And so that which is intended is that no threatnings afflictions or persecutions can beate off the Spouse from the love of Christ see Rom. 8.35 And therefore in the following words the contrary is added too to wit that as no terrors can beate them off from the love of Christ so neither can any temptations by the proffer of the greatest wealth or rewards allure them from it If a man would give all the substance of his house for love it would utterly be contemned that is if a man though the wealthiest man in the world should proffer a Christian all his wealth to hire him to abandon his love and loyalty to Christ he would look upon it with scorn and indignation with contempt and detestation A true Believer will part with all he hath for Christs sake but he will not part with Christ for all the world Some doe otherwise render the meaning of this last clause to wit that love cannot be purchased at any price or that nothing can be given to the Spouse which she will be contented with without the love of her beloved and so likewise that he will not value any thing we can give him if we give him not our hearts our love But the first Exposition is questionlesse the best Vers 8. We have a little sister c. There being no convincing reason why we should think that this is spoken by any other then the same party that spake all along in the foregoing verses of this Chapter I conceive that these are the words also of the Spouse to her Beloved We have a little sister and she hath no breasts what shall we doe for our sister in the day when she shall be spoken for wherein she propounds to him the having a young sister that was yet but little and not grown up to yeares of being ripe for marriage she would know of him as an evidence of that cordial affection which she desired might be in his heart towards her what they should doe for this their sister when being grown up any match should be propounded to her or for her and herein it may well be that Solomon hath respect to the custome of Brides being very ready at their own nuptials to talk much of the marriage of their younger sisters So that clearely these are the words of the Jewish Church to Christ concerning the Church of the Gentiles Before the coming of Christ in the flesh there were many Prophecies and promises that at the coming of the Messiah the Gentiles should be brought in and made one Church with the Jewes which therefore the faithfull and righteous servants of God amongst them did believe and expect see Psal 2.8 Isa 11.10 And hence it is that the Jewish Church is brought in here pleading for the Church of the Gentiles She calls her both hers and Christs sister We have a sister either with respect to that time when she should be gathered in as a sister Church to the unity of the same faith and to the priviledge of being made the children of God and how Christ also owns such as a sister see in the Note Chap. 4.9 or else because even in Solomons time she was already such in Gods decree which being made known he by faith speaks of it as if it were done already And so likewise she calls her a little sister that had no breasts that is no breasts to speak of no such breasts as Virgins use to have when they are grown up to yeares of marriage of which the Prophet speaking saith Thy breasts are fashioned Ezek. 16.7 either with respect to the present times before the conversion of the Gentiles when the fulnesse of time for the appearance of the Messiah not being yet come Gal. 4.4 they were yet in the state of a young maide under age not ripe for marriage without breasts because they had not the Scriptures nor any teachers to instruct them in the knowledge of Christ or else with respect to the times when they were first newly converted because then they were but few a little flock as Christ calls them Luk. 12.32 a young Church and of little growth and of little strength and courage till the Holy Ghost after the Ascention of Christ was powred forth upon them and without breasts because without a setled Ministry for such is the state of Churches in their first beginnings Act. 14.23 Tit. 1.5 And then for that which the Jewish Church propounds to Christ concerning this her sister-Church of the Gentiles What shall we doe for our sister in the day she shall be spoken for I conceive the time hereby intended is when Christ should make love to the Gentiles and by winning them to embrace the Gospel should take them to be his Spouse and so the Calling of the Gentiles which was a mystery kept secret since the world began was made known to all Nations Rom. 16.25 26. And that which she desires to know is what course they should take then with this their sister for the encrease and strengthening of her faith and what advancement glory and dignity should be farther conferred upon her which is propounded in the name both of Christ and the Spouse too because though Christ can only work grace in the hearts of men and all the good the Church enjoyes is wholly from him yet his Ministers in the Church are instrumentally co-workers together with him And by propounding this wherein Christs glory should be so much advanced by the accesse of the Gentiles the Spouse doth manifest the ardency of her love to her Beloved I know that this is otherwise understood by some Expositors namely that it is the Church of the Gentiles that doth here speak to her Beloved concerning the Church of the Jewes that shall embrace the faith of the Gospel in the latter dayes But considering the time when this Song was written I think the former Exposition is the best and the generall streame of Expositors runnes this way Vers 9. If she be a wall we will build upon her a palace of silver c. Some conceive that the Spouse having propounded that question concerning their little sister in the foregoing
therefore likely to bring the most choice curious presents whence it is said of her that she heaped up silver as the dust and fine gold as the mire of the streets Zac. 9.3 she is called Isa 23.8 the crowning city whose merchants are princes whose traffickers are the honourable of the earth see also Ezek. 28 so this must needs be a great honour to Solomon that so great and famous a city should bring presents to him as by way of homage and the alledging of it a strong argument to move his Bride to forget her fathers house And to the same purpose is the following clause even the rich among the people shall intreat thy favour for if it must not be limited to the rich amongst the Tyrians as some would have it yet however it must be understood of seeking the favour of Solomon and his wife by presents and otherwise and that this should be done by the rich and great ones of divers nations even the Jews Solomons own people being also included And indeed we read of great presents that were brought to Solomon by the kings round about him far and near see 1 Kin. 10.24 25 though especially by the king of Tyre 1 Kin. 5.1 c. Now hereby as it refers to Christ is also intended 1. that the Gentiles of every nation should submit themselves to Christ for though this was literally accomplished in the conversion of many even of the inhabitants of Tyre see Mar. 3.8 Act. 21.3 4 yet here under this one particular all other nations of the Gentiles are comprehended And 2. that amongst others many princes nobles of the great rich ones amongst the people should seek to be admitted to be members of the Church that many more should protect favour the Church many waies do her good though they did not by a true faith submit themselves to Christ Vers 13. The kings daughter is all glorious within c. I see not why Solomons Bride may not be called here the kings daughter with respect to her father the king of Egypt yet in a manner all Expositours hold that this title is given her in reference to Solomon and that his spouse is called his daughter either because she was by him as it were begotten unto God or rather with respect to the tender love he bare her And then for this that she is said to be all glorious within the meaning of that is either 1. that her chief glory consisted in this that she was admitted to such a familiar privacy with the king or 2. that when she sat in the inmost rooms of the kings palace she was there in her greatest glory because those rooms were most gorgeously set forth with all kind of bravery and glorious furniture or 3. that she used to be gloriously attired not only when she went abroad in publick but also when she stayed within as being indeed adorned which may be implyed only for the delight of the king and not that others might gaze upon her or 4. which I like the best that the inward vertues and endowments of her mind were her greatest ornament glory However as it is spoken of the Church who is both the spouse and daughter of Christ the great king of the Church by whom she is begotten again and therefore called princes daughter Cant. 7.1 the meaning must needs be that she is not glorious in the outward pomp and bravery of the world the outward face of the Church being usually very miserable and afflicted but only in the spirituall ornaments of the inner man which are not apparent to the outward eye of men being herein like a Bride within doors whose bravery is not seen till she goeth forth to meet her husband it doth not yet appear what we shall be saith John 1 Joh. 3.2 As for the last clause her clothing is of wrought gold see the Note above vers 9. Vers 14. She shall be brought unto the king in raiment of needle-work c. In these words she shall be brought unto the king some think the Prophet alludes to a custome in those times to wit that queens used not to come to their husbands unlesse they were sent for see Esth 4.11 and 5.2 But rather it is spoken in reference to the custome of leading the Bride to the Bridegrooms house and accordingly in the next clause the virgins her companions that follow her shall be brought unto thee by those virgins are meant not her handmaids as some would have it called her companions only because they were alwaies in her company attending upon her but her bride-maids that to honour her attended her on her wedding day and are therefore called her companions the same that were before vers 9. called her honourable women As concerning the spirituall meaning hereof see the Note there Only this I must adde 1st that by their being brought unto the king may be meant 1. the bringing of the Church in generall in to Christ or the bringing of particular Christians into the communion of the Church by the ministry of the Gospel 2. the translating of them to be with Christ in his kingdome and glory when both the living and the dead shall be caught up together in the clouds to meet the Lord in the air and so shall we ever be with the Lord 1 Thes 4.17 2ly by the raiment of needle-workâ— or the embroider'd garment wherewith the Church is adorned is meant that variety of gifts and graces which Christ hath conferred upon his Church because such garments use to be wrought with silks of divers colours and divers kinds of works and 3ly that particular Christians are here called virgins following the Church the Bride that is treading in the steps of the faithfull in all ages that have gone before them not so much because he speaks of the Gentiles elect but not yet called not yet brought unto Christ but afterwards admitted into fellowship and communion with the Church of the Jews which is the reason that some give for it as with reference to their purity and sincerity and the uncorrupt profession they make of the faith of Christ according to that of the Apostle 2 Cor. 11.2 I have espoused you to one husband that I may present you as a chast virgin to Christ Vers 15. With gladnesse and rejoycing shall they be brought c. As is wont to be at weddings Now though herein may be comprehended the rejoycing of God and Christ the holy angels for the conversion salvation of the elect yet I conceive it is chiefly meant of the spirituall rejoycing of all true believers both here and hereafter Joh. 16.22 They shall enter into the kings palace which may be spiritually meant both of the Church and heaven Vers 16. In stead of thy fathers shall be thy children c. To wit in as great glory renown as ever thy fathers were Because these words in the Hebrew are in the masculine
gender Expositours for the most part take them to be spoken to the Bridegroom yet considering that in other places tearms of the masculine gender are used where the Scripture speaks of women as Nu. 27.7 elsewhere especially that these words seem so clearly to have reference to that which was before said to the Bride v. 10. forget also thine own people thy fathers house it must I conceive needs be yielded that though we should take it that the prophet here directs his speech to the Bridegroom yet he meant that the Bride should take this which was spoken to him as spoken intentionally to both joyntly together namely that their children and posterity should become as great and glorious as either of their Progenitours had been which is more fully expressed in the following clause whom thou mayest make princes in all the earth implying that his dominions should be so far inlarged that he might give severall kingdomes to his children to inherit It is true indeed that this promise which had a condition of obedience covertly annexed as all temporall promises have was not made good to Solomon and his Bride because by their sines they forfeited this mercy for besides that we read not that ever Solomon had any children by Pharaohs daughter he had not any son that was a king but only Rehoboam that succeeded him in the kingdome of Israel and he through his own folly had soon the greatest part of his kingdome torn away from him But hereby therefore it is evident that this was principally spoken of Christ and his Church Of Christ it may be understood thus In stead of thy fathers shall be thy children c. as if he had said In stead of thy Progenitours O Christ of the Jewish nation of whom thou art descended thou shalt have the Christian Church for thy children being begotten again by thy word and spirit according to that Heb. 2.13 Behold I and the children which God hath given me and that title given thee of old the everlasting Father Isa 9.6 And then of the Church who is tearmed the mother of all believers Gal. 4.25 it may be understood thus In stead of thy fathers meaning their fathers after the flesh or the Patriarchs into whose stock the Gentiles being ingrafted are become the seed of Abraham shall be thy children those believers whom thou shalt bring forth unto Christ in great abundance see Isa 49.18 And then for the following clause whom thou mayest make princes in all the earth as it implyes the large extent of Christs kingdome so also the great dignity that Christ should conferre upon his first the twelve Apostles and their successours in stead of the twelve Patriarchs whom Christ calls children Joh. 13.33 and by whom he subdued the world and gave laws unto all the nations of the world and then also all other Christians whatsoever who are made kings and priests unto God Rev. 1.6 Not that Christ hath conferred upon them any civil power for even those that rule in the Church are as servants rather then Lords but that in Christ their head they are admitted to some participation of his spirituall and eternall kingdome and by his Gospel the scepter of his kingdome which he hath left with them they do as it were by his power and authority subdue and govern the world and shall one day judge it see Matth. 19.28 Luk. 22.29 1 Cor. 6.3 Vers 17. I will make thy name to be remembred in all generations c. As if the prophet had said By these things which I have made concerning thee O king as it is vers 1. I will cause thy name to be remembred in all generations which must needs be meant of Christ And thus he foretells the constant preservation of the Psalms in the Church and under the perpetuity of Christs name the stability and perpetuity of the Church is implyed PSALM XLVI The Title TO the chief Musician for the sons of Korah c. See the Note upon the Title Psalm 42. A Song upon Alamoth see the Note 1 Chron. 15.20 Vers 1. God is our refuge and stength c. See the Note Exod. 15.2 Ours who are his people for this Psalm seems to have been composed by way of praising God for delivering Jerusalem out of the hands of many violent and mighty enemies that sought her ruine Vers 2. Therefore will not we fear though the earth be removed and though the mountains be carried into the midst of the sea That is though there should be never such terrible alterations confusions and desolations in all the kingdomes throughout the world so that the whole world should seem to be turned upside down and there should be no likelyhood of any place of rest for the Church But see the Note Psal 23.4 Vers 3. Though the waters thereof roar and be troubled c. That is swell and rage or be muddy and foul However the meaning is this though all the nations of the world do raise great combustions even to the terrour and endangering of many kingdomes and great ones in the world for that may be intimated in the following clause though the mountains shake with the swelling thereof and though they tumultuously assemble themselves together for the ruine of the Church foaming out their own shame Jude 13. like the troubled sea when it cannot rest whose waters cast up mire and dirt Isa 57.20 For by many waters in the Scriptures is often meant many people see the Note Numb 24.7 Vers 4. There is a river the streams whereof shall make glad the city of God c. To wit Zion so called because it was as is added in the next words the holy place of the Tabernacles of the most high that is the holy city where the Arke was placed in a Tabernacle see the Note Ps 43.3 many Expositours hold that this is meant of the river Kidron 2 Sam. 15.23 or of the the streames of Gihon or Shiloah 2 Chron. 32.30 which flowed into that river and then compassed half the city of Ierusalem and accordingly that which is here said they understand thus that whilst the whole world seemed to be in an uproar round about them the inhabitants of Ierusalem knowing themselves to be under the protection of the Almighty did quietly reioyce in the pleasures which that little river yielded them both by its watering the place making it fruitfull in the defence which it was to the city And thus they say this little river is opposed to the raging waters of which the prophet had before spoken to wit the tumult of their enemies round about them and the delight they quietly took in the one to the terrors that were threatned by the other which they seek to make good by comparing this with a like place Isa 8.6 where the Iewes are blamed for being discouraged with their seeming weak condition desiring to strengthen themselves by the ayd and power of the kings of Israel and Syria as not thinking
men the way to life eternal rather then other humane bookes concerning other sciences which may distract the mine and weary the body but cannot yield that full satisfaction which from these divind writings may be attained Vers 13. Let us heare the conclusion of the whole matter c. That is of all the foreguing discourse concerning the vanity of all earthly things concerning the attainment of true happinesse That which may be drawn from all that hath been said and that whereto all that hath been delivered tends the summe and substance of all may be comprized in these two short directions wherewith I may therefore well end this book there being no need of adding any thing more Feare God and keep his Commandements This is a short abridgement of all that is required to make a man truly happy under which we must know that faith in Christ is necessarily comprehended because it is by faith in him that the love of God to us is shed abroad in our hearts whereby our hearts are purified and we are brought to love and feare God and so to endeavour sincerely to keep all his commandments for this is the whole duty of man or as it is in the Hebrew the whole of man In this the whole safety and happinesse of man doth consist After all the enquiry that can be made this will be found to be the summe of all the meanes that can be used for the obteining of true happinesse Vers 14. For God shall bring every work into judgement c. To wit At the great day of Judgement whereof Solomon had made mention before see the Note Chap. 3.17 every work of man shall then be examined and sentenced there will be no avoyding it With every secret thing whether it be good or whether it be evill to wit not only those actions of men which were done so privately and closely that there was never any notice taken of them by others but also the thoughts affections and intentions of mens hearts which are knowne only to God And this is added here as a strong motive of the foregoing Exhortation to feare God and keep his commandments ANNOTATIONS Upon the SONG of SOLOMON CHAP. I. Vers 1. THe song of songs which is Solomons That is Which was composed by Solomon see the Note Pro. 1.1 to wit either after his repentance when he came to see the vanity of all earthly things as is set forth in the book of Ecclesiastes or else before his fall which may seeme the more probable because it is said in generall that then he made his songs 1 King 4.33 It is clearely a Pastoral marriage-song or a song of espousals or betrothings much of the same nature with the 45 Psalme which is therefore called A song of loves see the Note there Only this is composed in the way of a Dialogue where the Speakers are the Bridegroome and the Bride represented in the quality of a shepheard shepheardess or a Country damosel and the Bride-men and Bride-maides the friends of the Bridegroome and the companions of the Bride Very probable it is that Solomon composed this song upon occasion of his marriage with Pharaohs daughter because there are many passages in this song which doe so clearely allude thereto as where the Bride is called the Shulamite as if one should say the wife of Solomon and is compared to the horses in Pharaoh's charets chap. 1.9 and where the Bridegroome is so often called by the name of Solomon or at least compared to Solomon as Chap. 3.7 9 11. but especially because Solomon as in many other regards so also more particularly in that his marriage with Pharaohs daughter who being a stranger by birth became a Proselyte was a most excellent type and figure of Christ admitting the Church of the Gentiles as his Spouse into the nearest fellowship and communion with himselfe see the Notes Psal 45.9 10. But yet that it cannot be literally understood of Solomon and his wife the daughter of Pharaoh or any other particular woman is evident because though the Bride be sometimes termed the daughter of a Prince chap. 7.1 yet elswhere she is represented as some Country damosel that is Sunne-burnt set to keep the flocks and to watch the vineyards Chap. 1.6 8. and that was beaten and wounded by the watchmen of the City Chap. 5.7 which are passages that doe in no wise suite with one that lived in the state of a Queen yea it were absurd and ridiculous to think that Solomons wife should be compared to a company of horses in Pharaohs charets her head to Carmel her eyes to fishpooles and her nose to the tower of Lebanon c. chap. 7.4 5. Such expressions are no way comely for any but a spirituall Bride And indeed the Bridegroome is here described to be a King of that transcendent Majesty and glory as is proper to none but only to Christ and the Bride is set forth by such rare beauty and glory as can belong to none but the Church the Lambs wife Revel 19.7 And therefore the drift of this song is prophetically to set forth the neere conjunction and the exceeding great love that is between Christ and his Church and so by consequence and secondarily between Christ and every faithfull soul and that under the metaphorical expressions of a Shepheard-Bridegroome and his Bride though not yet married together but only contracted and espoused And indeed the Scripture doth frequently elswhere speake of Christ in these figurative expressions 1. of a shepheard as Joh. 10.11 I am the good shepheard and Heb. 13.20 where he is called The great shepheard of the sheep and 2. of the Churches Husband or Bridegroome as Isa 54.5 Thy maker is thine husband the Lord of hosts is his name and thy redeemer the holy one of Israel 62.5 As the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee see also Hos 2.16 19 20. Joh. 3.29 And this sufficiently discovereth the vanity of that scruple which some have made whether this Song were written by divine inspiration because the name of God is no where mentioned in it and because no passage in this song is cited in any place of the New Testament for besides that the same may be said of the booke of Esther see the Note Esth 1.1 considering the whole book is carried in this figurative and allegorical straine it is sufficient that God in Christ is here set forth by that name that is most suitable hereunto to wit the Churches Beloved and there are many expressions in the New Testament that seeme clearely to have been taken from those conjugal expressions that are used here As for this Title The song of songs this song is so called not so much to imply as some would have it that it is a song that consisteth of many songs as to set forth the excellency of it that it is the chiefe and most excellent not only of those thousand and five songs
the tast she had gotten of those sweet and heavenly dainties wherewith he had feasted her for in this case hope deferred maketh the heart sick Pro. 13.12 especially if it be accompanied with a feare of loosing what hath been formerly enjoyed and the soule that is transported with such vehement desires after the full enjoying of Christs presence must needs be as sick of the world yea dying to the world and senselesse of all things that are here below and be alwayes panting and sighing and groaning after the enjoying of Christ in his kingdome of glory Psal 73.25 26. Whom have I in heaven but thee and there is none upon earth that I desire besides thee My flesh and my heart faileth c. And then secondly for the help she requires Stay me with flagons comfort me with apples we must know 1. that it is Christ or rather the Ministers of Christ and other private Christians to whom she speakes and 2ly that by the flagons and apples wherewith she desires to be stayed and upheld and comforted are meant the cordial promises and comfortable doctrines of the Gospel together with the fruits of Christs Mediation which she desires may out of the Scripture the bowles and flagons of the Sanctuary be applyed to her heart and conscience and that in the fullest measure for the strengthening of her weake faith and the chearing and reviving of her drooping spirits that her consolations might abound through Christ for as it was the discovery of Christs love that had wounded her so it was only the manifestation of the same love that could heale her againe Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce Psal 51.8 Vers 6. His left hand is under my head and his right hand doth embrace me There may well be in these words an allusion to the manner of their sitting on their beds if I may so call it in those times when they feasted together which was that they lay along as it were in one anothers bosomes the first having his left hand under the head of him that was next him so that with his right hand also he might embrace him and so it was in order with all the rest However it is cleare that the fainting Spouse doth here glory in the tender care of her beloved over her in that so soone as ever she had called for help to them that were about her he himselfe had presently catched her up in his armes and cherished her it is the Apostles word Eph. 5.29 even as a â—oving husband is wont to cherish his sick wife which may be meant of Christs chearing up his afflicted people by the immediate motions of his Spirit as it were preventing the outward meanes of grace or else of his working effectually together with the outward means to make them successefull for the reviving and bearing up of their fainting spirits As for these expressions His left hand is under my head and his right hand doth embrace me all that I conceive is intended hereby is that when the hearts of his people are ready to faint Christ is wont to imploy all his power for their support bearing them up as it were with both his hands or that by all possible expressions of his ardent and tender love as by so many close and fast embraces he doth labour to assure them how neare they lye to his heart how inseparably they are united to him that he may keep them from sinking under any sorrowes and beare up their hearts in the expectation of their future glory see Psal 37.24 Vers 7. I charge you O ye daughters of Jerusalem c. Who are meant by these daughters of Jerusalem see in the Note Chap. 1.5 Because this verse is severall times repeated in this Song it may seeme to be inserted after the manner of those verses which we use to call versus intercalares wherewith as the foote of the Song Pastorals and Marriage-Songs are in other Poets often interlaced very many Interpreters translating the last words of this verse until she please not as they are in our Bibles until he please doe accordingly conceive of this as the Bridegroomes charge enjoyning those about his Bride that seeing she was after her languishments fallen asleep in his embraces they should be very carefull not to disturb or awaken her which they understand of taking heed that the Churches peace be not broken by heresies or schismes or any other disturbances whatsoever But according to our Translation these are clearely the words of the Spouse which may also seeme the more probable both because as the foregoing words so also those that follow are her words and likewise because it seemes to be one of the decorums of this Song that the Bridegroome speakes only to his Bride-men and companions it is alwayes the Bride that speakes to her Bride-maides the daughters of Jerusalem It is the Spouse therefore that lying in the embraces of her beloved and apprehending that in this posture he might lay himselfe to rest doth therefore charge her Bride-maides not to trouble or disquiet her beloved whilst he was pleased thus to cheare her up with his embraces I charge you O ye daughters of Jerusalem or as it is in the Hebrew I adjure you I charge you as by an oath by the roes and by the hindes of the field that is I charge you that as you dearly love and prize the roes and hindes of the field and would be loth to loose them or according to the love ye beare to them which is said because Country damosels that used to feed their flocks abroad in the fields where the roes and hindes ranne were wont exceedingly to delight in the beauty and comelinesse of these pretty creatures and likewise in hunting them and in sporting and playing with them as if she should have said I adjure you by those things you most delight in that ye stirre not up nor awake my love that is him whom my soule loveth or who dearly loveth me til he please that is till he awakes of himselfe Now that which is spiritually intended hereby is this The Church after her perplexity having been comforted by the embraces of Christ is very carefull not to have this peace and rest of hers disturbed and thereupon chargeth the faithfull according to the authority she hath over her particular members to be very carefull that they did not give her Lord the least offence that they did not by any heresies or schismes amongst them by any distrustfull feares or murmuring or any sinfull courses whatsoever disturb or vex his holy Spirit lest being provoked thereby to displeasure he should withdraw himselfe from her according to that Isa 59.2 Your iniquities have separated between you and your God and your sinnes have hid his face from you that he will not heare see also Chap. 63.10 This I conceive is that which is intended by these words Stirre not up nor awake my love for as